Commentary by Rabbi Ephraim Nisenbaum
The Torah relates how G-d created the world in six days. After each part of Creation had been completed the Torah confirms that G-d saw it was good. On the sixth day of Creation, after Man and Woman had been created, G-d saw that everything He created was very good. The purpose of all creation is for the sake of Man. G-d created a perfect world that contained everything necessary for its proper maintenance.
The human being was endowed with free will. This allows him to choose to follow the Creator’s will and thus be deserving of great reward. However, he is also capable of choosing to behave in a way contrary to G-d’s desire, for purposes of self-glorification and pleasure. With the very introduction of the first human beings, the Torah exposes human nature and some its weaknesses.
Adam and Eve were given one mitzvah to observe in the Garden of Eden. They could enjoy the fruits of every tree in the garden except for one, the Tree of Knowledge. Had they kept this one mitzvah, they would have fulfilled their purpose and brought the world and all of its future to eternal bliss.
Yet, they allowed themselves to be enticed by the serpent. The fruit looked delicious and the serpent’s arguments that they would become wiser made sense, and they ate from the forbidden fruit. Man fell to temptation, trading eternity for a moment of fleeting pleasure.
Furthermore, when confronted by G-d as to why they had transgressed their commandment, Adam and Eve both “passed the buck”, with Adam laying the blame on Eve, and Eve laying the blame on the serpent. Rather than appreciating their G-d given gift of free will, Adam and Eve turned it against G-d and complained that they were coerced. The Rabbis see in this denial of guilt an even worse sin than the original disobedience, for until man understands his failings, he cannot begin to rectify them.
Cain and Abel too, the first brothers in the world, were subject to sibling rivalry that had tragic consequences. Abel offered a sacrifice to G-d from his choicest flocks, whereas Cain offered one from his inferior produce. Abel’s sacrifice was accepted and Cain’s was not. Cain was jealous of his brother and murdered him. Instead of choosing to improve his own behavior, he chose to destroy his competition.
These stories portray the negative character and lowliness to which every human being is capable of falling if he fails to develop and elevate his base nature. The seeds of lust for physical pleasure, lack of appreciation, desire for honor, and jealousy are rooted in every person. It is a lifetime of work to uproot these traits and develop the G-d-like qualities that man is also capable of achieving.
G-d said, “Let us make man”... (Gen. 1:26)
The Midrash questions the misleading terminology “Let us,” which implies a multiplicity. Who was helping G-d in the creation of man? It explains that G-d wanted to teach the importance of humility, to confer with others before making important decisions, for even G-d conferred with the angels before creating man.
Rav Ahron Walkin, a leading Torah scholar and author, once received a letter from a twelve-year-old budding scholar disagreeing with a published interpretation of his. Rav Walkin accepted the boy’s critique, and in a subsequent edition he retracted his own interpretation and even apologized for his error. The truth must be accepted from whatever source it may come.
Did You Know...
The Midrash relates how G-d prepared Eve for her wedding, even fixing her hair; escorted both Adam and Eve to their wedding canopy, and rejoiced with the new bride and groom. The Rabbis learn from this the importance of helping the bride and groom rejoice at their wedding. Whether through financial assistance, or through physically dancing and frolicking before the couple, it is considered a great mitzvah.
If it was a first marriage for either the bride or the groom, the festivities continue for a full week. The couple should not return to work until after the week. The bride and groom are accorded honor like a king and queen throughout the week. Neither should be left alone during that time, in the same manner that royalty is always escorted. If ten men are present at their meals, including at least one new face, the wedding blessings are recited at each meal.
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October 28, 2005
October 14, 2005
Parshas Ha'azinu 5766
Commentary by Rabbi Ephraim Nisenbaum
This week’s portion is actually written as a poem in the Torah. It is written in two lengthy columns, rather than the usual paragraphs.
Moshe called upon Heaven and Earth to serve as eternal witnesses of the rewards that await those who will observe the Torah and the punishments for those who will not.
Moshe reminded the nation of G-d’s faithfulness and justice, how He had nurtured and protected the nation since its birth. Yet he also reminded them of their own disobedience and corruption. He encouraged them to carefully study their history, and learn from the lessons it could offer them. History tends to repeat itself. Those who fail to learn from the lessons of the past are often forced to repeat those lessons.
The people were also encouraged to seek and heed the advice of the elders. Aside from their scholarship, the elders also have the advantage of experience and hindsight. This, too, is the reason the Torah places such an emphasis on giving the proper respect to the elderly.
The poem also describes the cycle of Jewish history, both past and present. It tells of how the nation will conquer and then inhabit the Land, enjoying its great bounty. However, this indulgence can, and will, lead them astray from following G-d and His commandments, thereby incurring G-d’s wrath. G-d will bring punishments upon the Jewish nation, and they will fall into the hands of the other nations. The other nations, however, will sin even worse. Eventually G-d will bring the Great Redemption, and the glory of the Jewish people will be restored.
Ramban sees in this poem a complete foretelling of Jewish history throughout time, ending in the future redemption. It is the guarantee of Jewish survival, despite their many sins and punishments. The Ramban is reported to have said that every individual’s personal destiny is also alluded to in the poem.
Moshe reminded the people of how G-d had discovered the Jewish people in the wilderness, and encircled them to protect them. The Midrash sees this as a reference to the Clouds of Glory that surrounded the people as they traveled through the desert, protecting them from the elements and dangers.
You should take on the first day a beautiful fruit… (Lev. 23:40)
Rav Mordechai of Neshchiz was extremely poor; but he would put aside a little money each week to be able to buy a beautiful esrog for Succos. Once, on the way to make his purchase, he met a man crying bitterly. The man explained that he was a driver and his horse had died. He couldn’t afford to buy a horse and he didn’t know how he would support his family.
Rav Mordechai immediately gave the man all the money he had saved. Then he turned to the heavens and said, “There are different ways of beautifying a mitzvah. Whereas other people will recite a blessing on a beautiful esrog, my esrog will be beautified by a horse!”
Did You Know...
One must review the Torah portion twice each week, and the Targum Onkelos (the Aramaic commentary) once. Some say that Rashi’s commentary may be learned instead of Targum. Preferably it should be completed before the Shabbos day meal, or at least before Shabbos Mincha. If one was unable to complete the portion before then, it may be completed anytime before Simchas Torah. One should not begin reviewing the portion before it is first read the previous Shabbos at Mincha.
There are different customs regarding the manner of the review. Some complete the portion once, then a second time, and then review the Targum. Others review each passage twice with the Targum, while others review each paragraph twice followed by the Targum.
This week’s portion is actually written as a poem in the Torah. It is written in two lengthy columns, rather than the usual paragraphs.
Moshe called upon Heaven and Earth to serve as eternal witnesses of the rewards that await those who will observe the Torah and the punishments for those who will not.
Moshe reminded the nation of G-d’s faithfulness and justice, how He had nurtured and protected the nation since its birth. Yet he also reminded them of their own disobedience and corruption. He encouraged them to carefully study their history, and learn from the lessons it could offer them. History tends to repeat itself. Those who fail to learn from the lessons of the past are often forced to repeat those lessons.
The people were also encouraged to seek and heed the advice of the elders. Aside from their scholarship, the elders also have the advantage of experience and hindsight. This, too, is the reason the Torah places such an emphasis on giving the proper respect to the elderly.
The poem also describes the cycle of Jewish history, both past and present. It tells of how the nation will conquer and then inhabit the Land, enjoying its great bounty. However, this indulgence can, and will, lead them astray from following G-d and His commandments, thereby incurring G-d’s wrath. G-d will bring punishments upon the Jewish nation, and they will fall into the hands of the other nations. The other nations, however, will sin even worse. Eventually G-d will bring the Great Redemption, and the glory of the Jewish people will be restored.
Ramban sees in this poem a complete foretelling of Jewish history throughout time, ending in the future redemption. It is the guarantee of Jewish survival, despite their many sins and punishments. The Ramban is reported to have said that every individual’s personal destiny is also alluded to in the poem.
Moshe reminded the people of how G-d had discovered the Jewish people in the wilderness, and encircled them to protect them. The Midrash sees this as a reference to the Clouds of Glory that surrounded the people as they traveled through the desert, protecting them from the elements and dangers.
You should take on the first day a beautiful fruit… (Lev. 23:40)
Rav Mordechai of Neshchiz was extremely poor; but he would put aside a little money each week to be able to buy a beautiful esrog for Succos. Once, on the way to make his purchase, he met a man crying bitterly. The man explained that he was a driver and his horse had died. He couldn’t afford to buy a horse and he didn’t know how he would support his family.
Rav Mordechai immediately gave the man all the money he had saved. Then he turned to the heavens and said, “There are different ways of beautifying a mitzvah. Whereas other people will recite a blessing on a beautiful esrog, my esrog will be beautified by a horse!”
Did You Know...
One must review the Torah portion twice each week, and the Targum Onkelos (the Aramaic commentary) once. Some say that Rashi’s commentary may be learned instead of Targum. Preferably it should be completed before the Shabbos day meal, or at least before Shabbos Mincha. If one was unable to complete the portion before then, it may be completed anytime before Simchas Torah. One should not begin reviewing the portion before it is first read the previous Shabbos at Mincha.
There are different customs regarding the manner of the review. Some complete the portion once, then a second time, and then review the Targum. Others review each passage twice with the Targum, while others review each paragraph twice followed by the Targum.
October 12, 2005
The GPS and Yom Kippur
A Yom Kippur message from Rabbi Nisenbaum. (Read it here)
It is important for us to forgive others if we expect G-d to forgive us for our misdeeds. Nonetheless, the recital of this prayer does not exonerate the perpetrator from asking for forgiveness. It is a requirement to ask for forgiveness, even if one knows that he will be forgiven. Once a person has asked for forgiveness three different times, he need not ask any more. If the victim was a Torah scholar, however, he must ask until he gains forgiveness.
Did You Know...
It is customary to recite the Tefilla Zaka before the Kol Nidrei prayer. Aside from accepting the prohibitions of the day, in the Tefilla Zaka we also express our forgiveness to anyone who hurt us in the past year (unless they hurt us maliciously, with the intent that we would forgive them).It is important for us to forgive others if we expect G-d to forgive us for our misdeeds. Nonetheless, the recital of this prayer does not exonerate the perpetrator from asking for forgiveness. It is a requirement to ask for forgiveness, even if one knows that he will be forgiven. Once a person has asked for forgiveness three different times, he need not ask any more. If the victim was a Torah scholar, however, he must ask until he gains forgiveness.
October 6, 2005
Parshas Vayelech 5766
Commentary by Rabbi Ephraim Nisenbaum
Moshe presented the nation with his final words of farewell and encouragement on the last day of his life. He told them that although he was not able to lead them into the Promised Land himself, he had appointed a capable successor in Joshua. He promised them that they had nothing to fear, and they would yet enter the Land.
He also instructed the people in the last two of the 613 mitzvos. The purpose of both these mitzvos was to help them maintain their commitment and connection with G-d and His Torah.
The first mitzvah was Hakhel, where the entire nation was required to make a pilgrimage to Jerusalem every seven years. The king would read from the Torah on a specially constructed podium. For the men and women this would prove to be a most inspiring experience, both intellectually and emotionally. However, the mere opportunity to see millions of Jews in the Temple at one time, studying Torah, was so great that even the tiny infants had to be brought in order that the image be seared in their subconscious mind. The experience would serve as a boost for the nation that would last for the next seven years.
The last mitzvah in the Torah was for each individual to write his own Torah scroll, or at least to have one written for him. This Torah scroll would serve as a reminder for each individual of the eternal covenant G-d made with the people. Although the time would come that the people would forsake the Torah and fall prey to the surrounding cultures, the Torah scroll would provide a constant reminder of an unchanging standard in a world in flux. The nation’s responsibilities to G-d, and the standard to which they are to aspire, remain the same as when they were first given at Sinai. The Torah will never be forgotten, and ultimately the people will yet return to G-d and the Torah.
This message is also alluded to in the special Haftara for Shabbos Shuva, the Shabbos between Rosh Hashana and Yom Kippur. The prophet Hosea encourages the people to repent from their evil ways. Essentially, the sin is not an intrinsic part of one’s personality; thus it can be removed and atoned for. The potential for sincere Teshuva always remains, and G-d is always willing to accept it and forgive.
"For the sin we have transgressed before You..." (liturgy)
Rav Yisrael Salanter visited Berlin for Yom Kippur with his student, Rav Lazer Shulvitz. They prayed in a large, crowded, synagogue, where the doors were left open the entire day to allow the fresh air to circulate. During the services, Rav Lazer had to leave for a few minutes. When he returned, the congregation had begun the Amidah (the silent prayer recited standing). Not wanting to push others to get to his place, Rav Lazer began to pray in the doorway.
Suddenly he heard Rav Yisrael whispering in his ear, “Thief! How do you expect your prayers to be answered on this holiest day, when you are robbing the congregation of the fresh air? The doors were left open to let in the air and by standing in the doorway you are blocking the air!” This was Rav Yisrael Salanter’s concern on Yom Kippur.
Did You Know...
During Succos, the Four Species are taken and waved each day besides Shabbos. An esrog (citron fruit) is taken, as well as a bundle comprised of a date palm, three myrtle branches, and two willow branches.
Preferably, the mitzvah should be performed first thing in the morning, though the species may not be taken before sunrise. Some people perform this mitzvah in the succah, while others wait to fulfill the mitzvah in the synagogue, during the prayers.
Although women are not obligated in the mitzvah, they are encouraged to perform it.
On the first day of Succos, and the first two days outside of Israel, one must own the species in order to perform the mitzvah. However, one can give them to a friend as a gift in order for him to fulfill the mitzvah, and they can they be returned, again, as a gift.
Moshe presented the nation with his final words of farewell and encouragement on the last day of his life. He told them that although he was not able to lead them into the Promised Land himself, he had appointed a capable successor in Joshua. He promised them that they had nothing to fear, and they would yet enter the Land.
He also instructed the people in the last two of the 613 mitzvos. The purpose of both these mitzvos was to help them maintain their commitment and connection with G-d and His Torah.
The first mitzvah was Hakhel, where the entire nation was required to make a pilgrimage to Jerusalem every seven years. The king would read from the Torah on a specially constructed podium. For the men and women this would prove to be a most inspiring experience, both intellectually and emotionally. However, the mere opportunity to see millions of Jews in the Temple at one time, studying Torah, was so great that even the tiny infants had to be brought in order that the image be seared in their subconscious mind. The experience would serve as a boost for the nation that would last for the next seven years.
The last mitzvah in the Torah was for each individual to write his own Torah scroll, or at least to have one written for him. This Torah scroll would serve as a reminder for each individual of the eternal covenant G-d made with the people. Although the time would come that the people would forsake the Torah and fall prey to the surrounding cultures, the Torah scroll would provide a constant reminder of an unchanging standard in a world in flux. The nation’s responsibilities to G-d, and the standard to which they are to aspire, remain the same as when they were first given at Sinai. The Torah will never be forgotten, and ultimately the people will yet return to G-d and the Torah.
This message is also alluded to in the special Haftara for Shabbos Shuva, the Shabbos between Rosh Hashana and Yom Kippur. The prophet Hosea encourages the people to repent from their evil ways. Essentially, the sin is not an intrinsic part of one’s personality; thus it can be removed and atoned for. The potential for sincere Teshuva always remains, and G-d is always willing to accept it and forgive.
"For the sin we have transgressed before You..." (liturgy)
Rav Yisrael Salanter visited Berlin for Yom Kippur with his student, Rav Lazer Shulvitz. They prayed in a large, crowded, synagogue, where the doors were left open the entire day to allow the fresh air to circulate. During the services, Rav Lazer had to leave for a few minutes. When he returned, the congregation had begun the Amidah (the silent prayer recited standing). Not wanting to push others to get to his place, Rav Lazer began to pray in the doorway.
Suddenly he heard Rav Yisrael whispering in his ear, “Thief! How do you expect your prayers to be answered on this holiest day, when you are robbing the congregation of the fresh air? The doors were left open to let in the air and by standing in the doorway you are blocking the air!” This was Rav Yisrael Salanter’s concern on Yom Kippur.
Did You Know...
During Succos, the Four Species are taken and waved each day besides Shabbos. An esrog (citron fruit) is taken, as well as a bundle comprised of a date palm, three myrtle branches, and two willow branches.
Preferably, the mitzvah should be performed first thing in the morning, though the species may not be taken before sunrise. Some people perform this mitzvah in the succah, while others wait to fulfill the mitzvah in the synagogue, during the prayers.
Although women are not obligated in the mitzvah, they are encouraged to perform it.
On the first day of Succos, and the first two days outside of Israel, one must own the species in order to perform the mitzvah. However, one can give them to a friend as a gift in order for him to fulfill the mitzvah, and they can they be returned, again, as a gift.
September 29, 2005
Parshas Nitzavim 5765
Commentary by Rabbi Ephraim Nisenbaum
On the last day of Moshe’s life, he gathered the entire nation together to renew their covenant and commitment to G-d. The most important Jew was gathered with the simplest, lest anyone claim that had he been there he would have voiced opposition.
The Talmud says that the purpose of this recommitment was for the people to accept responsibility, not only for themselves, but for each other too. A Jew is obligated to ensure that every other Jew keeps the mitzvahs too. When a single Jew sins, there is a collective responsibility upon the whole community. Had they perhaps chastised the sinner, or even better, had they acted in a more appropriate manner themselves thereby exerting a positive influence, the sinner may have never transgressed in the first place. This is what is meant by the popular phrase, “All Jews are responsible for each other.”
Moshe informed the people about the terrible consequences that would await them if they would transgress the Torah and mitzvos. He also warned them to take his words seriously and not think that they are immune to G-d’s punishment. Moshe also foretold that eventually, after much sinning and punishment, the people would be aroused to return to G-d. G-d will accept their repentance and this will lead to a Messianic era, when the nation will be gathered from throughout the exile and return to Israel with great blessing.
Moshe further encouraged the people to observe the Torah, saying that it was not too difficult for them to do so. The Torah is not in the heavens or across the seas making it too difficult to achieve, Rather it is within the capacity of every Jew to be able to accomplish, if they just put forth the effort. In closing, Moshe reminded the people that the choice of loving G-d and following His laws is nothing less than choosing between good and life, or bad and death. If the Jewish people keep the mitzvahs properly they will merit eternal life, and if they do not, the result will be death, not merely for the present but also for the future.
“...Remember us for life...and write us in the Book of Life, for Your sake, O G-d of Life’” (Rosh Hashanah liturgy)
Rav Moshe Rosenstein offered a parable. A merchant was ordering goods from his wholesaler, and in the middle of the discussion he asked for some grease to oil his wagon wheels. Shortly afterwards, another wagoner came in to the wholesaler and also asked for grease for his wheels. The wholesaler apologized that he did not deal in grease.
“But I saw you gave that other fellow,” the wagoner complained.
“You must understand,” the man replied, “That fellow orders a tremendous amount of merchandise from me, so I’m more than happy to do him a favor and throw in some grease. But I don’t even know you, and I generally do not sell grease.”
On Rosh Hashanah we pray for all good things in life, the Rav explained, but we must remember the primary purpose of life is to fulfill the will of the Al-mighty. Only then is it proper for us to make personal requests as a bonus. To merely ask for our own desires, however, is turning to the wrong address.
Did You Know...
It is incumbent for every Jewish man and woman to fast on Yom Kippur, unless he or she is seriously ill. If it is necessary to eat, one should try to eat less than the approximate size of a date. He should wait for nine minutes and again eat the same amount, and repeat this same procedure again. Although any eating or drinking is prohibited on Yom Kippur, the severity is limited to eating a portion larger than the size of a date within an average time frame. Since the Torah expresses the prohibition as a means of afflicting ourselves, the Talmud understands that eating less than this amount does not contradict the idea of affliction. Obviously, in a life-threatening situation where the patient must eat more than this amount in the allotted time, it is permitted, and even required, to do so.
On the last day of Moshe’s life, he gathered the entire nation together to renew their covenant and commitment to G-d. The most important Jew was gathered with the simplest, lest anyone claim that had he been there he would have voiced opposition.
The Talmud says that the purpose of this recommitment was for the people to accept responsibility, not only for themselves, but for each other too. A Jew is obligated to ensure that every other Jew keeps the mitzvahs too. When a single Jew sins, there is a collective responsibility upon the whole community. Had they perhaps chastised the sinner, or even better, had they acted in a more appropriate manner themselves thereby exerting a positive influence, the sinner may have never transgressed in the first place. This is what is meant by the popular phrase, “All Jews are responsible for each other.”
Moshe informed the people about the terrible consequences that would await them if they would transgress the Torah and mitzvos. He also warned them to take his words seriously and not think that they are immune to G-d’s punishment. Moshe also foretold that eventually, after much sinning and punishment, the people would be aroused to return to G-d. G-d will accept their repentance and this will lead to a Messianic era, when the nation will be gathered from throughout the exile and return to Israel with great blessing.
Moshe further encouraged the people to observe the Torah, saying that it was not too difficult for them to do so. The Torah is not in the heavens or across the seas making it too difficult to achieve, Rather it is within the capacity of every Jew to be able to accomplish, if they just put forth the effort. In closing, Moshe reminded the people that the choice of loving G-d and following His laws is nothing less than choosing between good and life, or bad and death. If the Jewish people keep the mitzvahs properly they will merit eternal life, and if they do not, the result will be death, not merely for the present but also for the future.
“...Remember us for life...and write us in the Book of Life, for Your sake, O G-d of Life’” (Rosh Hashanah liturgy)
Rav Moshe Rosenstein offered a parable. A merchant was ordering goods from his wholesaler, and in the middle of the discussion he asked for some grease to oil his wagon wheels. Shortly afterwards, another wagoner came in to the wholesaler and also asked for grease for his wheels. The wholesaler apologized that he did not deal in grease.
“But I saw you gave that other fellow,” the wagoner complained.
“You must understand,” the man replied, “That fellow orders a tremendous amount of merchandise from me, so I’m more than happy to do him a favor and throw in some grease. But I don’t even know you, and I generally do not sell grease.”
On Rosh Hashanah we pray for all good things in life, the Rav explained, but we must remember the primary purpose of life is to fulfill the will of the Al-mighty. Only then is it proper for us to make personal requests as a bonus. To merely ask for our own desires, however, is turning to the wrong address.
Did You Know...
It is incumbent for every Jewish man and woman to fast on Yom Kippur, unless he or she is seriously ill. If it is necessary to eat, one should try to eat less than the approximate size of a date. He should wait for nine minutes and again eat the same amount, and repeat this same procedure again. Although any eating or drinking is prohibited on Yom Kippur, the severity is limited to eating a portion larger than the size of a date within an average time frame. Since the Torah expresses the prohibition as a means of afflicting ourselves, the Talmud understands that eating less than this amount does not contradict the idea of affliction. Obviously, in a life-threatening situation where the patient must eat more than this amount in the allotted time, it is permitted, and even required, to do so.
September 22, 2005
Parshas Ki Savo 5765
Commentary by Rabbi Ephraim Nisenbaum
During the times of the Temple, a person would bring an offering of the first fruits each year, to the kohain in Jerusalem. This was called Bikkurim. After depositing the fruits before the altar, the person would recite a short historical synopsis of the Jewish people, recapping Jacob’s ordeal with Laban through the nation’s entering into the Land of Israel.
The purpose of this synopsis was to give the individual an opportunity for reflection about all the kindness that G-d has shown both the Jewish people and each individual, which would lead to a deeper sense of appreciation. True appreciation requires proper reflection. Appreciation, in effect, leads to a greater sense of joy.
Another type of reflection is discussed concerning the tithes. Different tithings were necessary in Israel. Some of these (t'ruma) were given to the priests, and some (ma'aser) were given to the Levites. Other tithings were given to the poor, and some (ma’aser sheni) had to be eaten in Jerusalem.
Towards the end of the fourth and seventh years of the Sh'mita cycle, each person would make a formal statement that he had fulfilled all of his responsibilities concerning the tithes. In this merit he asks G-d to bless the Children of Israel and their land.
Moshe also instructed the people that when they enter Israel, they were to divide into two groups. Six tribes would stand on Mount Gerizim and six on Mount Eival. The kohanim would stand in the valley between the two mountains and announce the blessings and curses that awaited the person who would observe, or fail to observe, certain transgressions that were hidden from other people’s eyes, such as slandering another person behind his back, and other such prohibitions. After each blessing and curse the nation would answer Amen.
Moshe also warned the people in graphic detail of the terrible consequences that await them if they do not follow the mitzvos properly. The mitzvos were not given to the Jewish people merely as a suggested behavior. Rather they were given as instructions for life. Their observance brings great reward; their transgression, however, will bring calamities to the nation, such as disease, exile, and even worse.
These warnings are read each year before Rosh Hashana to remind us to improve ourselves in preparation of the judgment. With the proper Teshuva, or repentance, the difficulties and challenges of the past year will come to an end allowing the new year’s blessings to be ushered in.
“. . . because you did not serve G-d with joy. . .” (Deut. 28:47)
The Talmud relates that Elijah the Prophet once informed Rav Yehoshua that two ordinary looking people in the marketplace were destined to a portion in the World to Come for no other reason than the fact they would bring joy to the downhearted and the destitute.
The Chofetz Chaim and the Gerrer Rebbe were once traveling together by train. When the train reached the station, the Chofetz Chaim peered out the window and saw throngs of people waiting to greet the two sages. The Chofetz Chaim, who always shunned honor, was reluctant to make an appearance, explaining to the Rebbe, that one who seeks honor loses part of his portion in the World to Come. The Rebbe answered, “It’s worth sacrificing a bit of my portion in the World to Come to bring joy to our fellow Jews!”
Did You Know...
During the Ten Days of Repentance, one should be more meticulous in his observance than usual. Even Halachic stringencies that one is not able to observe the rest of the year, should be adhered to during this period. One should be more careful about reciting blessings, both before and after eating, and with greater concentration.
One should also make amends with anyone he has harmed, either financially or emotionally. He should make an effort to personally ask for forgiveness, or at least have a messenger ask for forgiveness. Even if the person who was wronged has passed on from the world, a person must go to the gravesite with a quorum of people, to ask for forgiveness. If he can’t go himself, he may designate a messenger to go to the grave.
During the times of the Temple, a person would bring an offering of the first fruits each year, to the kohain in Jerusalem. This was called Bikkurim. After depositing the fruits before the altar, the person would recite a short historical synopsis of the Jewish people, recapping Jacob’s ordeal with Laban through the nation’s entering into the Land of Israel.
The purpose of this synopsis was to give the individual an opportunity for reflection about all the kindness that G-d has shown both the Jewish people and each individual, which would lead to a deeper sense of appreciation. True appreciation requires proper reflection. Appreciation, in effect, leads to a greater sense of joy.
Another type of reflection is discussed concerning the tithes. Different tithings were necessary in Israel. Some of these (t'ruma) were given to the priests, and some (ma'aser) were given to the Levites. Other tithings were given to the poor, and some (ma’aser sheni) had to be eaten in Jerusalem.
Towards the end of the fourth and seventh years of the Sh'mita cycle, each person would make a formal statement that he had fulfilled all of his responsibilities concerning the tithes. In this merit he asks G-d to bless the Children of Israel and their land.
Moshe also instructed the people that when they enter Israel, they were to divide into two groups. Six tribes would stand on Mount Gerizim and six on Mount Eival. The kohanim would stand in the valley between the two mountains and announce the blessings and curses that awaited the person who would observe, or fail to observe, certain transgressions that were hidden from other people’s eyes, such as slandering another person behind his back, and other such prohibitions. After each blessing and curse the nation would answer Amen.
Moshe also warned the people in graphic detail of the terrible consequences that await them if they do not follow the mitzvos properly. The mitzvos were not given to the Jewish people merely as a suggested behavior. Rather they were given as instructions for life. Their observance brings great reward; their transgression, however, will bring calamities to the nation, such as disease, exile, and even worse.
These warnings are read each year before Rosh Hashana to remind us to improve ourselves in preparation of the judgment. With the proper Teshuva, or repentance, the difficulties and challenges of the past year will come to an end allowing the new year’s blessings to be ushered in.
“. . . because you did not serve G-d with joy. . .” (Deut. 28:47)
The Talmud relates that Elijah the Prophet once informed Rav Yehoshua that two ordinary looking people in the marketplace were destined to a portion in the World to Come for no other reason than the fact they would bring joy to the downhearted and the destitute.
The Chofetz Chaim and the Gerrer Rebbe were once traveling together by train. When the train reached the station, the Chofetz Chaim peered out the window and saw throngs of people waiting to greet the two sages. The Chofetz Chaim, who always shunned honor, was reluctant to make an appearance, explaining to the Rebbe, that one who seeks honor loses part of his portion in the World to Come. The Rebbe answered, “It’s worth sacrificing a bit of my portion in the World to Come to bring joy to our fellow Jews!”
Did You Know...
During the Ten Days of Repentance, one should be more meticulous in his observance than usual. Even Halachic stringencies that one is not able to observe the rest of the year, should be adhered to during this period. One should be more careful about reciting blessings, both before and after eating, and with greater concentration.
One should also make amends with anyone he has harmed, either financially or emotionally. He should make an effort to personally ask for forgiveness, or at least have a messenger ask for forgiveness. Even if the person who was wronged has passed on from the world, a person must go to the gravesite with a quorum of people, to ask for forgiveness. If he can’t go himself, he may designate a messenger to go to the grave.
September 15, 2005
Parshas Ki Thetze 5765
Commentary by Rabbi Ephraim Nisenbaum
Many mitzvos are discussed in the portion. One of them is shiluach ha-kan, sending away the bird. This mitzvah involves a person who chances upon a wild mother bird sitting on a nest of eggs or fledglings. If one wants to take the eggs, he must first send away the mother bird and only then take the offspring. Although this mitzvah is relatively simple, the Torah promises the reward of longevity for its fulfillment.
The commentaries explain that by sending away the mother and not allowing her to witness her offspring being removed, it teaches man to be compassionate to others.
The next section concerns a person who builds a new house. If the roof is flat, there is an obligation to build a ma’akah, a fence, around the roof to protect anybody from falling off the roof. (It was common for people to walk on flat roofs). A person must exercise great care with anything on his property that could potentially damage others.
The Torah then discusses kil‘ayim, the prohibited mixtures. One may not sow a vineyard with a mixture, i.e. plant different seeds together. A person may also not plow using two different species of animals together. A person may also not wear shaatnez, a mixture of wool and linen in the same garment.
The Torah then discusses the mitzvah of putting tzitzis (fringes) on the corners of a four-cornered garment.
The Midrash explains that the fulfillment of one mitzvah creates opportunities to perform other mitzvos. Although the main reward for fulfilling mitzvos is reserved for the Afterlife, there are nevertheless benefits that can be reaped in the present, too.
If a person will fulfill the mitzvos with objects that are found in the wild, i.e. the mother bird, he will be granted the ability to build a home and thereby be given an opportunity to fulfill the mitzvos associated with building a house, such as ma’akah. If he fulfills those mitzvos, he will be granted the opportunity to own a field and fulfill the mitzvos associated with plowing and sowing. This, in turn, will create the opportunity to acquire new clothing and fulfill even more mitzvos, such as sha’atnez and tzitzis.
This is the reason for juxtaposing certain mitzvos. The fulfillment of one mitzvah leads to the fulfillment of others. A person must first prove himself worthy by performing easy mitzvos in order to be deserving of having the opportunity to fulfill other mitzvos.
“You shall have a perfect and honest weight, a perfect and honest measure…” (Deut. 25:15)
Rav Eliezer Gordon, the rabbi of Telshe, Lithuania, would personally check all the stores in town to ensure their weights were honest. His honesty and fairness were so well known, that when Gentiles would shop at the Jewish stores they would ask for the “Rabiner’s weights.”
The Kav Hayashar cites an incident of a tailor who requested that his coffin should be constructed from his workbench. He said, “ Let my workbench testify before the Heavenly Tribunal that I never cheated a customer and I was honest in all my dealings with others.”
Did You Know...
It is customary to recite the Tashlich prayers on the first afternoon of Rosh Hashana near a body of water. If the first day is Shabbos, it is recited the second day. Preferably the water should contain fish, reminiscent of G-d’s constant watching over His people. It is prohibited, however, to throw bits of food into the water, as one may feed an animal on Shabbos or Yom Tov only if it depends on him for its food.
Tashlich is a serious prayer, beseeching G-d’s mercy in judgment, and it should not be an occasion for social activity. Many people prefer to recite Tashlich after Rosh Hashana, during the Ten Days of Repentance, when they can recite it in a quieter setting with more feeling.
Many mitzvos are discussed in the portion. One of them is shiluach ha-kan, sending away the bird. This mitzvah involves a person who chances upon a wild mother bird sitting on a nest of eggs or fledglings. If one wants to take the eggs, he must first send away the mother bird and only then take the offspring. Although this mitzvah is relatively simple, the Torah promises the reward of longevity for its fulfillment.
The commentaries explain that by sending away the mother and not allowing her to witness her offspring being removed, it teaches man to be compassionate to others.
The next section concerns a person who builds a new house. If the roof is flat, there is an obligation to build a ma’akah, a fence, around the roof to protect anybody from falling off the roof. (It was common for people to walk on flat roofs). A person must exercise great care with anything on his property that could potentially damage others.
The Torah then discusses kil‘ayim, the prohibited mixtures. One may not sow a vineyard with a mixture, i.e. plant different seeds together. A person may also not plow using two different species of animals together. A person may also not wear shaatnez, a mixture of wool and linen in the same garment.
The Torah then discusses the mitzvah of putting tzitzis (fringes) on the corners of a four-cornered garment.
The Midrash explains that the fulfillment of one mitzvah creates opportunities to perform other mitzvos. Although the main reward for fulfilling mitzvos is reserved for the Afterlife, there are nevertheless benefits that can be reaped in the present, too.
If a person will fulfill the mitzvos with objects that are found in the wild, i.e. the mother bird, he will be granted the ability to build a home and thereby be given an opportunity to fulfill the mitzvos associated with building a house, such as ma’akah. If he fulfills those mitzvos, he will be granted the opportunity to own a field and fulfill the mitzvos associated with plowing and sowing. This, in turn, will create the opportunity to acquire new clothing and fulfill even more mitzvos, such as sha’atnez and tzitzis.
This is the reason for juxtaposing certain mitzvos. The fulfillment of one mitzvah leads to the fulfillment of others. A person must first prove himself worthy by performing easy mitzvos in order to be deserving of having the opportunity to fulfill other mitzvos.
“You shall have a perfect and honest weight, a perfect and honest measure…” (Deut. 25:15)
Rav Eliezer Gordon, the rabbi of Telshe, Lithuania, would personally check all the stores in town to ensure their weights were honest. His honesty and fairness were so well known, that when Gentiles would shop at the Jewish stores they would ask for the “Rabiner’s weights.”
The Kav Hayashar cites an incident of a tailor who requested that his coffin should be constructed from his workbench. He said, “ Let my workbench testify before the Heavenly Tribunal that I never cheated a customer and I was honest in all my dealings with others.”
Did You Know...
It is customary to recite the Tashlich prayers on the first afternoon of Rosh Hashana near a body of water. If the first day is Shabbos, it is recited the second day. Preferably the water should contain fish, reminiscent of G-d’s constant watching over His people. It is prohibited, however, to throw bits of food into the water, as one may feed an animal on Shabbos or Yom Tov only if it depends on him for its food.
Tashlich is a serious prayer, beseeching G-d’s mercy in judgment, and it should not be an occasion for social activity. Many people prefer to recite Tashlich after Rosh Hashana, during the Ten Days of Repentance, when they can recite it in a quieter setting with more feeling.
September 8, 2005
Parshas Shof'tim 5765
Commentary by Rabbi Ephraim Nisenbaum
The Torah introduces certain laws which are exclusively applicable to the leaders. Because these individuals were granted special authority, they needed special guidelines to prevent them from misusing their positions and becoming arrogant.
The judges, for example, were severely warned against taking any form of bribery. They were also obligated to follow the majority ruling of the court. If a judge or Torah scholar, regardless of his level of scholarship, defies and rules against a decision of the court, he is liable to be put to death. This uncharacteristically severe punishment was necessary to prevent the undermining of the court’s authority by other great leaders. This would ensure that the court remain a central authoritative body, whose decisions would be binding upon the entire nation.
Even the king was also subject to special obligations and prohibitions. In contrast to many of the other monarchs of the ancient world, the Jewish king was not allowed to indulge in physical or material excesses, such as a large harem of women, money or horses. The Torah warns that these excesses would inevitably lead the king’s heart astray.
The king was also required to write his own copy of the Torah that would be carried on his person at all times. The constant review of this Torah would, hopefully, inspire his reverence for G-d and prevent him from becoming haughty.
The Kohanim (priests) were also guided by a unique set of laws. They would not receive their own inheritance in the Land, in order that they be available to devote themselves to the service of G-d. Their livelihood would be taken care of by the other tribes, who would give them the priestly gifts. Their dependence on other people would also prevent their feeling arrogant.
The prophet’s responsibilities are also discussed. The prophet was a person of exalted character and scholarship, who was able to receive certain communication from G-d. Accordingly, he too was held to a higher standard. If the prophet suppressed his Divine prophecy he would be guilty of a severe offense. Prophesying something that he did not receive from G-d, or speaking in the name of another god, are considered even worse offenses, and are punishable by death.
No public leader in the Torah is above the law. Each position has its own set of rules specifically tailored to its own unique challenges.
You shall set up judges… in all your gates ... (Deut. 16:18)
Rav Moshe Feinstein served as a rabbi in Russia for many years under the Communist regime. He refused offers to escape, saying that since he was the only rabbi in the area, he felt a responsibility to serve any remaining Jews in the area. Only when he felt his life was in immediate danger did he agree to move to the United States.
When Rav Elchanan Wasserman visited Rav Moshe in 1939, Rav Moshe asked him if he thought he had done the right thing by leaving, although his life had been threatened. Rav Elchanan thought about it and concluded that in a country where it was prohibited to mention the Name of G-d, no person was required to make the sacrifice of living there.
Did You Know...
Selichos are customarily recited for at least four days before Rosh Hashana through Yom Kippur, excluding Shabbos. This is reminiscent of the sacrificial animal that was examined for four days before it could be offered. Man’s actions must likewise be examined before he is brought before G-d for judgment.
If Rosh Hashana falls on Thursday or Shabbos, Selichos begin the Saturday night before Rosh Hashana; if it falls on Monday or Tuesday they begin two Saturday nights before Rosh Hashana. Selichos may be said any time after midnight, or early the following morning.
Selichos may be said when praying alone, but the parts connected to the recital of the Thirteen Attributes may only be said with a minyan (quorum).
The Torah introduces certain laws which are exclusively applicable to the leaders. Because these individuals were granted special authority, they needed special guidelines to prevent them from misusing their positions and becoming arrogant.
The judges, for example, were severely warned against taking any form of bribery. They were also obligated to follow the majority ruling of the court. If a judge or Torah scholar, regardless of his level of scholarship, defies and rules against a decision of the court, he is liable to be put to death. This uncharacteristically severe punishment was necessary to prevent the undermining of the court’s authority by other great leaders. This would ensure that the court remain a central authoritative body, whose decisions would be binding upon the entire nation.
Even the king was also subject to special obligations and prohibitions. In contrast to many of the other monarchs of the ancient world, the Jewish king was not allowed to indulge in physical or material excesses, such as a large harem of women, money or horses. The Torah warns that these excesses would inevitably lead the king’s heart astray.
The king was also required to write his own copy of the Torah that would be carried on his person at all times. The constant review of this Torah would, hopefully, inspire his reverence for G-d and prevent him from becoming haughty.
The Kohanim (priests) were also guided by a unique set of laws. They would not receive their own inheritance in the Land, in order that they be available to devote themselves to the service of G-d. Their livelihood would be taken care of by the other tribes, who would give them the priestly gifts. Their dependence on other people would also prevent their feeling arrogant.
The prophet’s responsibilities are also discussed. The prophet was a person of exalted character and scholarship, who was able to receive certain communication from G-d. Accordingly, he too was held to a higher standard. If the prophet suppressed his Divine prophecy he would be guilty of a severe offense. Prophesying something that he did not receive from G-d, or speaking in the name of another god, are considered even worse offenses, and are punishable by death.
No public leader in the Torah is above the law. Each position has its own set of rules specifically tailored to its own unique challenges.
You shall set up judges… in all your gates ... (Deut. 16:18)
Rav Moshe Feinstein served as a rabbi in Russia for many years under the Communist regime. He refused offers to escape, saying that since he was the only rabbi in the area, he felt a responsibility to serve any remaining Jews in the area. Only when he felt his life was in immediate danger did he agree to move to the United States.
When Rav Elchanan Wasserman visited Rav Moshe in 1939, Rav Moshe asked him if he thought he had done the right thing by leaving, although his life had been threatened. Rav Elchanan thought about it and concluded that in a country where it was prohibited to mention the Name of G-d, no person was required to make the sacrifice of living there.
Did You Know...
Selichos are customarily recited for at least four days before Rosh Hashana through Yom Kippur, excluding Shabbos. This is reminiscent of the sacrificial animal that was examined for four days before it could be offered. Man’s actions must likewise be examined before he is brought before G-d for judgment.
If Rosh Hashana falls on Thursday or Shabbos, Selichos begin the Saturday night before Rosh Hashana; if it falls on Monday or Tuesday they begin two Saturday nights before Rosh Hashana. Selichos may be said any time after midnight, or early the following morning.
Selichos may be said when praying alone, but the parts connected to the recital of the Thirteen Attributes may only be said with a minyan (quorum).
September 1, 2005
Parshas Re'eh 5765
Commentary by Rabbi Ephraim Nisenbaum
In the Book of Devarim (Deuteronomy), the prohibtion of idolatry and its punishment is reiterated a number of times. The Torah deals so harshly with those who turn to other gods because it is a rejection of G-d and all He has done for the Jewish people. The idols themselves must be totally destroyed, in order that no memory of them whatsoever remain. There is even a mitzvah to denigrate and mock the names of various idols. The Talmud says that, generally, all forms of mockery are prohibited, except for the mockery of idol worship.
Although this may seem to be somewhat extreme, the Torah recognizes the powerful lure of alien forms of worship. In order to prevent one from being attracted to heresy it is not enough to present philosophical arguments or even hard evidence. A person must be psychologically removed from it too. This can only be accomplished by viewing idolatry as a total non-entity or as something ridiculous.
Emphasizing the severity of idolatry even further, the Torah warns that even if a person claims to be a prophet--even performing miracles--if his message is one that negates the commandments he should not be followed. He is a false prophet and his miraculous powers are nothing but a means of testing the people’s faith in G-d.
Other extreme measures taken regarding idolatry include a person who tries to persuade his friend to serve idolatry. Although he was not successful, the Torah considers the mere effort to be a capital offense. Likewise, a city in Israel where the majority of its inhabitants have served idolatry, is totally destroyed. The worshippers are put to death, and all their belongings are burned.
The Jews are also prohibited from imitating the ways of the other nations. Excessive grief in mourning, such as scratching one’s flesh or tearing one’s hair in grief, is prohibited. Although this was common among other peoples, one who realizes that he always has a Father in Heaven, regardless of any personal loss suffered, can deal with grieving a lot easier than someone who does not share this belief.
The laws of charity are also discussed. Like all other mitzvos charity too has its Halachic guidelines. The Torah cautions the Jew not to be callous to his fellow’s needs and to open his hand generously to offer assistance.
A person must understand that G-d divides the wealth of the world disproportionately for this very purpose, to allow people to help others. The money one gives to the poor was not meant for the giver in the first place. It was merely entrusted to him to allocate to others.
“...rather you shall open up your hand to him; you shall lend him what he needs... ” (Deut. 15:8)
At a gathering of his students, Rav Leib Chasman asked a student to bring him a cup of tea. The young man ran to do his bidding.
The Rav stopped him and asked, “Why are you doing this for me?”
The fellow seemed confused. “I don’t understand… it’s a great mitzvah to serve one’s teacher…”
The Rav seemed disappointed. “That’s what I was afraid of,” he said, “Is helping your teacher your only concern? What about the mitzvah of assisting an old Jew? Isn’t that important too? In the same way that it is dangerous to minimize the importance of a great deed, it is no less dangerous to inflate the value of an ordinary deed.”
Did You Know...
If one cooked something pareve (neither dairy nor meat) in a meat pot, if the pot had been used to cook meat within the past 24 hours, the food should not be eaten with dairy products, although it may be eaten at the same meal. It may also be eaten with dairy utensils.
If the pot had not been used to cook meat within the past 24 hours, the food may be eaten with dairy, although one should not intentionally cook in a meat pot in order to eat it with dairy.
The same is true of food that was cooked in a dairy pot, regarding eating it together with meat.
Pareve food that was fried in oil used for meat is considered meat, and one must wait six hours after eating it before eating dairy.
In the Book of Devarim (Deuteronomy), the prohibtion of idolatry and its punishment is reiterated a number of times. The Torah deals so harshly with those who turn to other gods because it is a rejection of G-d and all He has done for the Jewish people. The idols themselves must be totally destroyed, in order that no memory of them whatsoever remain. There is even a mitzvah to denigrate and mock the names of various idols. The Talmud says that, generally, all forms of mockery are prohibited, except for the mockery of idol worship.
Although this may seem to be somewhat extreme, the Torah recognizes the powerful lure of alien forms of worship. In order to prevent one from being attracted to heresy it is not enough to present philosophical arguments or even hard evidence. A person must be psychologically removed from it too. This can only be accomplished by viewing idolatry as a total non-entity or as something ridiculous.
Emphasizing the severity of idolatry even further, the Torah warns that even if a person claims to be a prophet--even performing miracles--if his message is one that negates the commandments he should not be followed. He is a false prophet and his miraculous powers are nothing but a means of testing the people’s faith in G-d.
Other extreme measures taken regarding idolatry include a person who tries to persuade his friend to serve idolatry. Although he was not successful, the Torah considers the mere effort to be a capital offense. Likewise, a city in Israel where the majority of its inhabitants have served idolatry, is totally destroyed. The worshippers are put to death, and all their belongings are burned.
The Jews are also prohibited from imitating the ways of the other nations. Excessive grief in mourning, such as scratching one’s flesh or tearing one’s hair in grief, is prohibited. Although this was common among other peoples, one who realizes that he always has a Father in Heaven, regardless of any personal loss suffered, can deal with grieving a lot easier than someone who does not share this belief.
The laws of charity are also discussed. Like all other mitzvos charity too has its Halachic guidelines. The Torah cautions the Jew not to be callous to his fellow’s needs and to open his hand generously to offer assistance.
A person must understand that G-d divides the wealth of the world disproportionately for this very purpose, to allow people to help others. The money one gives to the poor was not meant for the giver in the first place. It was merely entrusted to him to allocate to others.
“...rather you shall open up your hand to him; you shall lend him what he needs... ” (Deut. 15:8)
At a gathering of his students, Rav Leib Chasman asked a student to bring him a cup of tea. The young man ran to do his bidding.
The Rav stopped him and asked, “Why are you doing this for me?”
The fellow seemed confused. “I don’t understand… it’s a great mitzvah to serve one’s teacher…”
The Rav seemed disappointed. “That’s what I was afraid of,” he said, “Is helping your teacher your only concern? What about the mitzvah of assisting an old Jew? Isn’t that important too? In the same way that it is dangerous to minimize the importance of a great deed, it is no less dangerous to inflate the value of an ordinary deed.”
Did You Know...
If one cooked something pareve (neither dairy nor meat) in a meat pot, if the pot had been used to cook meat within the past 24 hours, the food should not be eaten with dairy products, although it may be eaten at the same meal. It may also be eaten with dairy utensils.
If the pot had not been used to cook meat within the past 24 hours, the food may be eaten with dairy, although one should not intentionally cook in a meat pot in order to eat it with dairy.
The same is true of food that was cooked in a dairy pot, regarding eating it together with meat.
Pareve food that was fried in oil used for meat is considered meat, and one must wait six hours after eating it before eating dairy.
August 26, 2005
Parshas Eikev 5765
Commentary by Rabbi Ephraim Nisenbaum
Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive both physical and material blessings. Their crops would be plentiful, their flocks and herds would be fertile and they would be protected from diseases and from their enemies.
The promise is introduced with the word “Eikev”, which is etymologically related to the word “ekev” meaning a heel. The Midrash explains that the promise of great reward is dependent on the fulfillment of the mitzvos that are “stepped on,” or are ignored and not taken seriously. The greatest reward is not necessarily granted for what appears to be the greatest mitzvah. Quite to the contrary, it is often the small actions that tend to be overlooked that define a person’s values more than the grand actions which attract public recognition.
Moshe reminded the people of their sins throughout the forty years in the desert. However, he informed them that despite their failings, G-d’s love to them remains strong. All G-d asks of the Jewish people is that they fear Him. The Talmud understands this statement to mean that only the fear of G-d is in the hands of man, meaning the free will to do good or evil. Everything else in the world, i.e. the circumstances regarding one’s health, financial situation, physical characteristics, etc. is in the hands of G-d.
The main goal of our lives is to develop this fear of G-d, to constantly be aware of G-d’s presence. This is necessary in order to be able to meet the myriad of life’s challenges and make the right moral decisions. Only a society that has developed this awareness can be assured of maintaining a consistent standard of morality instead of a self-defined standard, which is likely to change according to the whims of each generation.
Obviously, this constant awareness is not easily attainable, yet it is something we must strive for. Only after a person has developed this awareness can he develop other attributes such as loving G-d.
Our service of G-d must have the proper balance of love and fear. Fear prevents the person from transgressing the will of G-d and love inspires the person to draw closer on his own accord through the fulfillment of G-d’s will.
Moshe promised the people that as a reward for their constant awareness of Him, they would be given a special land that merits G-d’s constant awareness, too. The Promised Land is like no other. It needs no rivers to irrigate its crops, for G-d will provide all the rain it needs, as long as the Jewish people are worthy. Thus, the land not only complements the people’s relationship with G-d; it actually enhances it.
“... He will bless the fruit of your womb… ” (Deut. 7:13)
Children are considered a Jew’s greatest asset. Large families are encouraged, for who would turn down an opportunity to become wealthier?
The Schiff family had a daughter whose beautiful voice led her to an offer of a future in the Opera. She accepted, to the disappointment of her parents.
Her father asked the Kapishnitzer Rebbe to speak to her. The Rebbe asked the young woman why singing professionally was so important to her. She admitted she was swayed by the promise of fame and fortune. The Rebbe told the young woman, “My daughter, a Jewish woman’s hope is to bear children who will bring pride to the Jewish people. I promise you if you give up your personal dream for fame, you will have a child who will bring you great pride.”
The woman agreed, and eventually bore a son who grew to become Rav Shmuel Vosner, a leading Halachic authority in Israel today.
Did You Know...
The blessings on food, both before and after eating, should be recited sitting, as that position shows a more settled frame of mind. Preferably, one should not eat while standing either. Eating in the street, especially, shows a lack of refinement.
One should start and finish eating in the same place. If one left the building in the middle of eating a snack such as an apple, he must recite a new blessing before continuing to eat. This is true even if he had in mind to leave at the time he recited the blessing. If, however, he merely left the room, although not proper, he need not recite a new blessing.
Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive both physical and material blessings. Their crops would be plentiful, their flocks and herds would be fertile and they would be protected from diseases and from their enemies.
The promise is introduced with the word “Eikev”, which is etymologically related to the word “ekev” meaning a heel. The Midrash explains that the promise of great reward is dependent on the fulfillment of the mitzvos that are “stepped on,” or are ignored and not taken seriously. The greatest reward is not necessarily granted for what appears to be the greatest mitzvah. Quite to the contrary, it is often the small actions that tend to be overlooked that define a person’s values more than the grand actions which attract public recognition.
Moshe reminded the people of their sins throughout the forty years in the desert. However, he informed them that despite their failings, G-d’s love to them remains strong. All G-d asks of the Jewish people is that they fear Him. The Talmud understands this statement to mean that only the fear of G-d is in the hands of man, meaning the free will to do good or evil. Everything else in the world, i.e. the circumstances regarding one’s health, financial situation, physical characteristics, etc. is in the hands of G-d.
The main goal of our lives is to develop this fear of G-d, to constantly be aware of G-d’s presence. This is necessary in order to be able to meet the myriad of life’s challenges and make the right moral decisions. Only a society that has developed this awareness can be assured of maintaining a consistent standard of morality instead of a self-defined standard, which is likely to change according to the whims of each generation.
Obviously, this constant awareness is not easily attainable, yet it is something we must strive for. Only after a person has developed this awareness can he develop other attributes such as loving G-d.
Our service of G-d must have the proper balance of love and fear. Fear prevents the person from transgressing the will of G-d and love inspires the person to draw closer on his own accord through the fulfillment of G-d’s will.
Moshe promised the people that as a reward for their constant awareness of Him, they would be given a special land that merits G-d’s constant awareness, too. The Promised Land is like no other. It needs no rivers to irrigate its crops, for G-d will provide all the rain it needs, as long as the Jewish people are worthy. Thus, the land not only complements the people’s relationship with G-d; it actually enhances it.
“... He will bless the fruit of your womb… ” (Deut. 7:13)
Children are considered a Jew’s greatest asset. Large families are encouraged, for who would turn down an opportunity to become wealthier?
The Schiff family had a daughter whose beautiful voice led her to an offer of a future in the Opera. She accepted, to the disappointment of her parents.
Her father asked the Kapishnitzer Rebbe to speak to her. The Rebbe asked the young woman why singing professionally was so important to her. She admitted she was swayed by the promise of fame and fortune. The Rebbe told the young woman, “My daughter, a Jewish woman’s hope is to bear children who will bring pride to the Jewish people. I promise you if you give up your personal dream for fame, you will have a child who will bring you great pride.”
The woman agreed, and eventually bore a son who grew to become Rav Shmuel Vosner, a leading Halachic authority in Israel today.
Did You Know...
The blessings on food, both before and after eating, should be recited sitting, as that position shows a more settled frame of mind. Preferably, one should not eat while standing either. Eating in the street, especially, shows a lack of refinement.
One should start and finish eating in the same place. If one left the building in the middle of eating a snack such as an apple, he must recite a new blessing before continuing to eat. This is true even if he had in mind to leave at the time he recited the blessing. If, however, he merely left the room, although not proper, he need not recite a new blessing.
August 18, 2005
Parshas Va’eschanan 5765
Commentary by Rabbi Ephraim Nisenbaum
Moshe related how he had hoped after conquering the countries of Sichon and Og that G-d would relent from His decree and allow him to enter the land. G-d, however, refused his request, and all Moshe was allowed to do was climb a mountain and view the land from a distance.
Moshe also exhorted the people to observe all the mitzvos, and not to detract or add anything to the mitzvahs of G-d. The mitzvahs can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person subtracts from or adds to a mitzvah, e.g. introduces five or three sections in the tefillin instead of four, they become the product of his own intellect rather than those of the A-lmighty and they no longer have the same meaning or carry the same value.
The people were also reminded them that only through keeping the mitzvahs properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvahs themselves are the source of the Jew’s wisdom, and ultimately they will be seen as such. Although some may think that the more they imitate the ways of the other nations the more respect they will gain from them, Moshe informed the nation that this is not so. Only by the meticulous adherence to all the laws of the Torah, even the ones that may not seem rational, can the Jewish people fulfill their role as a mentor to the nations of the world and thereby earn their respect.
Moshe also reminded the nation about the Divine Revelation they had experienced at Mount Sinai. No other people had ever experienced, or had even claimed to experience, anything along the scale of the Sinai Revelation. It is this experience that is the cornerstone and guarantor of the Jew’s faith in G-d and the Torah. It is every Jew’s responsibility to transmit this experience to his children, thereby keeping it alive for posterity.
The portion also contains the Sh'ma, the Jew’s daily acknowledgment of G-d’s mastery, His unity, and the commandment to love Him. This is considered to be central to the Jewish faith, and is thus repeated twice each day.
The mitzvah to love G-d with all of one’s heart, soul, and resources is the source for many laws. Although life is considered to be sacred in Jewish law, a Jew is obligated to forfeit his life rather than exchange his belief in G-d for any other beliefs. One must also be willing to sacrifice all of his resources in order not to transgress any of the commandments. Ultimately, it is through the sacrifice of time, effort and money that one can develop the proper love for the Al-mighty.
Moshe warned the people that they would only receive the Promised Land if they would maintain their unique role, and not imitate the ways of the other nations.
“You should be very careful to protect your lives... ” (Deut. 4:16)
Rav Mordechai Sharaby refused to cross the street against a red light, although there were no cars on the street. He believed that it would transgress the obligation of being careful with one’s life, since a car could come quickly at any second. It is better to lose a second in life than lose life in a second. Even if one crossed safely, he would still lose merit in Heaven.
The Steipler Rav once suggested that had there been a Sanhedrin (High Court) in existence today, they would have prohibited driving cars, since people are not careful enough when they drive and cause serious accidents.
Did You Know...
The Sh'ma must be recited twice each day, once in the morning and once in the evening. In the morning it may be recited from around an hour before sunrise until four hours into the day, usually between 9:30 and 10:30 AM. If one begins prayers around that time, he should be careful to recite Sh'ma before praying.
One should try to recite the morning Sh'ma while wearing tallis and tefillin, since these are both mentioned in the Sh'ma. The evening Sh'ma must be said after nightfall, and preferably before midnight. If one prayed before nightfall, he should repeat the three chapters of Sh'ma before retiring for the night. If Sh'ma was not recited before midnight, it may be said until a little more than an hour before sunrise.
Moshe related how he had hoped after conquering the countries of Sichon and Og that G-d would relent from His decree and allow him to enter the land. G-d, however, refused his request, and all Moshe was allowed to do was climb a mountain and view the land from a distance.
Moshe also exhorted the people to observe all the mitzvos, and not to detract or add anything to the mitzvahs of G-d. The mitzvahs can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person subtracts from or adds to a mitzvah, e.g. introduces five or three sections in the tefillin instead of four, they become the product of his own intellect rather than those of the A-lmighty and they no longer have the same meaning or carry the same value.
The people were also reminded them that only through keeping the mitzvahs properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvahs themselves are the source of the Jew’s wisdom, and ultimately they will be seen as such. Although some may think that the more they imitate the ways of the other nations the more respect they will gain from them, Moshe informed the nation that this is not so. Only by the meticulous adherence to all the laws of the Torah, even the ones that may not seem rational, can the Jewish people fulfill their role as a mentor to the nations of the world and thereby earn their respect.
Moshe also reminded the nation about the Divine Revelation they had experienced at Mount Sinai. No other people had ever experienced, or had even claimed to experience, anything along the scale of the Sinai Revelation. It is this experience that is the cornerstone and guarantor of the Jew’s faith in G-d and the Torah. It is every Jew’s responsibility to transmit this experience to his children, thereby keeping it alive for posterity.
The portion also contains the Sh'ma, the Jew’s daily acknowledgment of G-d’s mastery, His unity, and the commandment to love Him. This is considered to be central to the Jewish faith, and is thus repeated twice each day.
The mitzvah to love G-d with all of one’s heart, soul, and resources is the source for many laws. Although life is considered to be sacred in Jewish law, a Jew is obligated to forfeit his life rather than exchange his belief in G-d for any other beliefs. One must also be willing to sacrifice all of his resources in order not to transgress any of the commandments. Ultimately, it is through the sacrifice of time, effort and money that one can develop the proper love for the Al-mighty.
Moshe warned the people that they would only receive the Promised Land if they would maintain their unique role, and not imitate the ways of the other nations.
“You should be very careful to protect your lives... ” (Deut. 4:16)
Rav Mordechai Sharaby refused to cross the street against a red light, although there were no cars on the street. He believed that it would transgress the obligation of being careful with one’s life, since a car could come quickly at any second. It is better to lose a second in life than lose life in a second. Even if one crossed safely, he would still lose merit in Heaven.
The Steipler Rav once suggested that had there been a Sanhedrin (High Court) in existence today, they would have prohibited driving cars, since people are not careful enough when they drive and cause serious accidents.
Did You Know...
The Sh'ma must be recited twice each day, once in the morning and once in the evening. In the morning it may be recited from around an hour before sunrise until four hours into the day, usually between 9:30 and 10:30 AM. If one begins prayers around that time, he should be careful to recite Sh'ma before praying.
One should try to recite the morning Sh'ma while wearing tallis and tefillin, since these are both mentioned in the Sh'ma. The evening Sh'ma must be said after nightfall, and preferably before midnight. If one prayed before nightfall, he should repeat the three chapters of Sh'ma before retiring for the night. If Sh'ma was not recited before midnight, it may be said until a little more than an hour before sunrise.
August 11, 2005
Parshas Devarim 5765
Commentary by Rabbi Ephraim Nisenbaum
The Book of Devarim is known as Mishneh Torah, the Repetition of the Torah. It contains Moshe’s ethical will to the Jewish nation and many of the mitzvahs not mentioned in the first four books of the Torah. Ramban sees the Book of Devarim as the book intended for the nation entering the Promised Land. It was for this reason that Moshe reiterated the severity of serving idolatry so many times; because he foresaw that this would be a challenge for the people in the land.
Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that this way his words would be taken more seriously.
Moshe began his words by gathering the entire nation together. This was to ensure that no person would be able to claim that had he been present at Moshe’s words of rebuke, he would have challenged them. Moshe therefore spoke to everyone together, and gave them the opportunity to respond to his chastisements.
Even while rebuking the nation, Moshe showed consideration. When he reminded them of the history of the past forty years, he only made veiled references to their sins. Though it may be necessary to rebuke another person, one must be careful not to embarrass any individual.
Moshe reviewed the nation’s past sins in order that the people understand the underlying cause behind their sins. Only when this would become clear to them would they be equipped to rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored around him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even if the request had been appropriate. This, then, may have been the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies and the resulting complaints that they didn’t want to enter the land.
In a similar vein, the Shabbos before Tisha B’Av is called Shabbos Chazon because the Haftara from Isaiah begins with the words “Chazon Yeshaya: A Vision of Isaiah”. It discusses Isaiah’s prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction.
“Whoever mourns Jerusalem will yet merit to see its rebuilding...” (Talmud)
Rav Mordechai Katz was in America when World War ll broke out, and in the interim, his wife and ten children were slaughtered by the Nazis. With steel resolve and determination, Rav Katz put his personal tragedy behind him and helped rebuild the Telshe Yeshiva in America. Eventually he remarried and started a new family.
Once, however, he was found in his office crying bitterly. When asked why after all this time he had now allowed himself to cry, he responded that he had nothing left whatsoever from his first family, not even a photograph. He had tried to recall his children, but, to his horror, he could not recall the image of one of them. This was too difficult for him to bear and he broke down.
The greatest tragedy of Tisha B’Av is that we cannot even conjure the image of life with the Temple in our minds, let alone its loss. May it be speedily rebuilt!
Did You Know...
When Tisha B’Av falls after Shabbos, the blessing on fire is recited before Eicha is read, but the Havdala is not recited until Sunday night. The blessing on spices is not recited because the fragrance offers comfort, a contrast to the mourning. On Sunday night, only the blessing on wine and the Havdala blessing are recited.
Although meat and wine are not permitted until noon of the tenth day of Av, as the Temple continued to burn through the tenth day, Havdala may be recited over wine. Laundry may also not be done until the following day, but if a person will be traveling the following morning, there is room for leniency even before noon.
The Book of Devarim is known as Mishneh Torah, the Repetition of the Torah. It contains Moshe’s ethical will to the Jewish nation and many of the mitzvahs not mentioned in the first four books of the Torah. Ramban sees the Book of Devarim as the book intended for the nation entering the Promised Land. It was for this reason that Moshe reiterated the severity of serving idolatry so many times; because he foresaw that this would be a challenge for the people in the land.
Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that this way his words would be taken more seriously.
Moshe began his words by gathering the entire nation together. This was to ensure that no person would be able to claim that had he been present at Moshe’s words of rebuke, he would have challenged them. Moshe therefore spoke to everyone together, and gave them the opportunity to respond to his chastisements.
Even while rebuking the nation, Moshe showed consideration. When he reminded them of the history of the past forty years, he only made veiled references to their sins. Though it may be necessary to rebuke another person, one must be careful not to embarrass any individual.
Moshe reviewed the nation’s past sins in order that the people understand the underlying cause behind their sins. Only when this would become clear to them would they be equipped to rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored around him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even if the request had been appropriate. This, then, may have been the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies and the resulting complaints that they didn’t want to enter the land.
In a similar vein, the Shabbos before Tisha B’Av is called Shabbos Chazon because the Haftara from Isaiah begins with the words “Chazon Yeshaya: A Vision of Isaiah”. It discusses Isaiah’s prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction.
“Whoever mourns Jerusalem will yet merit to see its rebuilding...” (Talmud)
Rav Mordechai Katz was in America when World War ll broke out, and in the interim, his wife and ten children were slaughtered by the Nazis. With steel resolve and determination, Rav Katz put his personal tragedy behind him and helped rebuild the Telshe Yeshiva in America. Eventually he remarried and started a new family.
Once, however, he was found in his office crying bitterly. When asked why after all this time he had now allowed himself to cry, he responded that he had nothing left whatsoever from his first family, not even a photograph. He had tried to recall his children, but, to his horror, he could not recall the image of one of them. This was too difficult for him to bear and he broke down.
The greatest tragedy of Tisha B’Av is that we cannot even conjure the image of life with the Temple in our minds, let alone its loss. May it be speedily rebuilt!
Did You Know...
When Tisha B’Av falls after Shabbos, the blessing on fire is recited before Eicha is read, but the Havdala is not recited until Sunday night. The blessing on spices is not recited because the fragrance offers comfort, a contrast to the mourning. On Sunday night, only the blessing on wine and the Havdala blessing are recited.
Although meat and wine are not permitted until noon of the tenth day of Av, as the Temple continued to burn through the tenth day, Havdala may be recited over wine. Laundry may also not be done until the following day, but if a person will be traveling the following morning, there is room for leniency even before noon.
August 4, 2005
Parshas Massei 5765
Commentary by Rabbi Ephraim Nisenbaum
Concluding the book of Bamidbar, the Torah offers an account of the Jewish people’s journey throughout their forty-year trek in the Wilderness. All the forty-two encampments are mentioned, not merely as a historical narration, but to teach different lessons. Each encampment represented another stage of redemption from Egypt, and one step of preparation closer to their entering the Promised Land. The people had to be cleansed of the negative effects of their slavery in Egypt in order to be deserving of living a life of holiness in G-d’s special Land. Recalling each stop allowed the people to reflect on each spiritual accomplishment.
The people were also given instructions regarding the Land and its boundaries. In what was the first example of zoning laws, they were told that each city was to be divided into three parts. The inner area would be residential. An outer area would be left open for recreation, and outside of that would be an agricultural area. This would guarantee an even distribution of the population and address the different needs.
One of commandments given to Moshe was the designation of the Orei Miklat, the Cities of Refuge. These cities served as refuge for the unintentional murderer. There were six equidistant cities spread throughout Israel; three in the mainland and three in the trans-Jordanian side of the country. The Levite cities also served as Cities of Refuge. The murderer had to stay within the city or risk the vengeance of the victim’s relatives.
The murderer had to stay there until the death of the Kohen Gadol, the High Priest. The Talmud explains this connection, because had the leader of the generation been on a proper spiritual level, occurrences such as accidental murders would not have happened. Although the death was not caused through malice or intent, with proper caution it could have been prevented. This absence of caution is a result of society’s lack of appreciation for the value of human life. The leadership must take responsibility for this failure.
One of the reasons why the murderer was required to live among the Levites, was to expose him to people who had dedicated their lives to spirituality. Hopefully, this would sensitize him to become a more responsible human being.
This protection for the murderer was considered so great, that Moshe himself designated the three cities on the trans-Jordanian side, despite the fact that they would not take effect until many years later, after the land was completely conquered.
“These are the journeys of the Children of Israel when they left Egypt...and these were their journeys according to their goings forth..” (Numbers 33:1-2)
The Skulener Rebbe notes that this portion is always read during the three-week period of mourning for the Temple’s destruction. This reminds us that in the same way all forty-two encampments were part of the journey to the Land of Israel, all our wanderings in exile are also part of our ultimate journey to Israel.
A Jew must never make himself too comfortable in exile. Rav Nachman of Breslov would say , “Wherever I go, I’m on my way to Jerusalem.”
Did You Know...
During the Nine Days preceding Tisha B’Av all joy should be curtailed. The custom is refrain from eating meat or fowl products, as well as drinking wine and grape juice. On Shabbos, or at a mitzvah occasion such as a circumcision or a siyum celebration made upon completing a volume of the Talmud, the participants may eat meat.
At the conclusion of Shabbos, for the Havdalah service, either beer should be used instead of wine, or else the wine or grape juice should be given to a 6-8 year old child to drink. If neither is feasible, one may drink the wine himself.
Food cooked in a meat pot may be eaten, however soup in which meat was cooked may not be eaten, even if the meat was removed.
Concluding the book of Bamidbar, the Torah offers an account of the Jewish people’s journey throughout their forty-year trek in the Wilderness. All the forty-two encampments are mentioned, not merely as a historical narration, but to teach different lessons. Each encampment represented another stage of redemption from Egypt, and one step of preparation closer to their entering the Promised Land. The people had to be cleansed of the negative effects of their slavery in Egypt in order to be deserving of living a life of holiness in G-d’s special Land. Recalling each stop allowed the people to reflect on each spiritual accomplishment.
The people were also given instructions regarding the Land and its boundaries. In what was the first example of zoning laws, they were told that each city was to be divided into three parts. The inner area would be residential. An outer area would be left open for recreation, and outside of that would be an agricultural area. This would guarantee an even distribution of the population and address the different needs.
One of commandments given to Moshe was the designation of the Orei Miklat, the Cities of Refuge. These cities served as refuge for the unintentional murderer. There were six equidistant cities spread throughout Israel; three in the mainland and three in the trans-Jordanian side of the country. The Levite cities also served as Cities of Refuge. The murderer had to stay within the city or risk the vengeance of the victim’s relatives.
The murderer had to stay there until the death of the Kohen Gadol, the High Priest. The Talmud explains this connection, because had the leader of the generation been on a proper spiritual level, occurrences such as accidental murders would not have happened. Although the death was not caused through malice or intent, with proper caution it could have been prevented. This absence of caution is a result of society’s lack of appreciation for the value of human life. The leadership must take responsibility for this failure.
One of the reasons why the murderer was required to live among the Levites, was to expose him to people who had dedicated their lives to spirituality. Hopefully, this would sensitize him to become a more responsible human being.
This protection for the murderer was considered so great, that Moshe himself designated the three cities on the trans-Jordanian side, despite the fact that they would not take effect until many years later, after the land was completely conquered.
“These are the journeys of the Children of Israel when they left Egypt...and these were their journeys according to their goings forth..” (Numbers 33:1-2)
The Skulener Rebbe notes that this portion is always read during the three-week period of mourning for the Temple’s destruction. This reminds us that in the same way all forty-two encampments were part of the journey to the Land of Israel, all our wanderings in exile are also part of our ultimate journey to Israel.
A Jew must never make himself too comfortable in exile. Rav Nachman of Breslov would say , “Wherever I go, I’m on my way to Jerusalem.”
Did You Know...
During the Nine Days preceding Tisha B’Av all joy should be curtailed. The custom is refrain from eating meat or fowl products, as well as drinking wine and grape juice. On Shabbos, or at a mitzvah occasion such as a circumcision or a siyum celebration made upon completing a volume of the Talmud, the participants may eat meat.
At the conclusion of Shabbos, for the Havdalah service, either beer should be used instead of wine, or else the wine or grape juice should be given to a 6-8 year old child to drink. If neither is feasible, one may drink the wine himself.
Food cooked in a meat pot may be eaten, however soup in which meat was cooked may not be eaten, even if the meat was removed.
July 28, 2005
Parshas Mattos 5765
Commentary by Rabbi Ephraim Nisenbaum
Moshe was commanded his final duties before he would die and the nation could enter the Promised Land. The people were instructed to fight the Midianites in retaliation for having seduced the people to sin, which resulted in the death of many Jews. Pinchas, who had zealously countered the immorality, was instructed to complete the job by leading the army to war. Although Moshe was informed that he would die shortly after this war, he did not delay in carrying out G-d’s command. His concern for the fulfillment of G-d’s will preceded his own desire to live.
The battle was successful, and the enemies were all put to death, including Bal’am, who had instigated the trouble. The people took the spoils, but they had to first kosher the utensils they had taken before they could use them. This is the source for the laws of koshering vessels through burning or boiling, and also the laws of immersing new vessels in a mikveh before using them. The livestock from the spoils was divided among the fighters, the rest of the nation, and a portion for the Tabernacle treasury and the Levites. Although they had not been involved in the fighting itself, the spiritual service of the Levites was an important factor in the miraculous victory, and thus they too deserved a part.
The tribes of Reuben and Gad approached Moshe with a request to receive their portion of the Promised Land in the trans-Jordanian side of the country. They had much livestock, and they figured the lush and plentiful land would suit them better. Moshe, however, objected sharply to their request, accusing them of a similar sin to that of their grandparents who had spurned the Land by sending spies. The two tribes clarified their request that they had not meant to desert their brothers. To the contrary, after they would house their families and animals, they would join their brothers to conquer the Land with them. Moshe agreed to this condition.
Although initially only Reuben and Gad had asked for their portion, Moshe divided the tribe of Menashe and sent them with these two tribes. His rationale was that the people of Menashe, descendants of Joseph, were renowned for their love of the land. This was seen from the request of the daughters of Tzelafchad, whose love of the Land motivated them to ask for their own portion. Coupled with the fact that half their family remained on the other side of the Jordan River, Moshe figured that this would prevent the other two tribes from losing their feelings for the Promised Land.
“When a man takes a vow....” (Numbers 30:3)
A man came to Rav Yitzchak Zilberstein for assistance in releasing himself from a vow he had made to stop smoking. Rav Zilberstein responded that since that type of vow is like a mitzvah, he could not be released. The man, however, insisted that he be released through a loophole, as mentioned in the Torah, that the court may find a clause wherein the person may be released, if at the time he made the vow there were things he did not realize--for example, he didn't know how difficult it would be.
Rav Zilberstein explained that one could only be released if we can assume that the vow was made mistakenly at the time, as it was not thought through carefully. Here, however, we can assume that the vow was thought through carefully, since it is wrong to smoke, and to the contrary, the present loophole is a mistake. In this instance the vow must be adhered to.
Did You Know...
During the three-week period preceding Tisha B’Av, one should avoid making major purchases upon which the Shehechiyanu blessing is recited, for example a new home or car. During the last nine days, even more activities are forbidden, such as doing laundry, buying any type of clothing or items that bring joy, such as gifts. If one will suffer a substantial loss by waiting until after Tisha B’Av, the items may be purchased.
One should not do gardening during the Nine Days, unless it will cause a loss of money. Mowing the lawn is permitted. Home decorating is also prohibited, though necessary repairs, such as plumbing or electric, are permitted.
Moshe was commanded his final duties before he would die and the nation could enter the Promised Land. The people were instructed to fight the Midianites in retaliation for having seduced the people to sin, which resulted in the death of many Jews. Pinchas, who had zealously countered the immorality, was instructed to complete the job by leading the army to war. Although Moshe was informed that he would die shortly after this war, he did not delay in carrying out G-d’s command. His concern for the fulfillment of G-d’s will preceded his own desire to live.
The battle was successful, and the enemies were all put to death, including Bal’am, who had instigated the trouble. The people took the spoils, but they had to first kosher the utensils they had taken before they could use them. This is the source for the laws of koshering vessels through burning or boiling, and also the laws of immersing new vessels in a mikveh before using them. The livestock from the spoils was divided among the fighters, the rest of the nation, and a portion for the Tabernacle treasury and the Levites. Although they had not been involved in the fighting itself, the spiritual service of the Levites was an important factor in the miraculous victory, and thus they too deserved a part.
The tribes of Reuben and Gad approached Moshe with a request to receive their portion of the Promised Land in the trans-Jordanian side of the country. They had much livestock, and they figured the lush and plentiful land would suit them better. Moshe, however, objected sharply to their request, accusing them of a similar sin to that of their grandparents who had spurned the Land by sending spies. The two tribes clarified their request that they had not meant to desert their brothers. To the contrary, after they would house their families and animals, they would join their brothers to conquer the Land with them. Moshe agreed to this condition.
Although initially only Reuben and Gad had asked for their portion, Moshe divided the tribe of Menashe and sent them with these two tribes. His rationale was that the people of Menashe, descendants of Joseph, were renowned for their love of the land. This was seen from the request of the daughters of Tzelafchad, whose love of the Land motivated them to ask for their own portion. Coupled with the fact that half their family remained on the other side of the Jordan River, Moshe figured that this would prevent the other two tribes from losing their feelings for the Promised Land.
“When a man takes a vow....” (Numbers 30:3)
A man came to Rav Yitzchak Zilberstein for assistance in releasing himself from a vow he had made to stop smoking. Rav Zilberstein responded that since that type of vow is like a mitzvah, he could not be released. The man, however, insisted that he be released through a loophole, as mentioned in the Torah, that the court may find a clause wherein the person may be released, if at the time he made the vow there were things he did not realize--for example, he didn't know how difficult it would be.
Rav Zilberstein explained that one could only be released if we can assume that the vow was made mistakenly at the time, as it was not thought through carefully. Here, however, we can assume that the vow was thought through carefully, since it is wrong to smoke, and to the contrary, the present loophole is a mistake. In this instance the vow must be adhered to.
Did You Know...
During the three-week period preceding Tisha B’Av, one should avoid making major purchases upon which the Shehechiyanu blessing is recited, for example a new home or car. During the last nine days, even more activities are forbidden, such as doing laundry, buying any type of clothing or items that bring joy, such as gifts. If one will suffer a substantial loss by waiting until after Tisha B’Av, the items may be purchased.
One should not do gardening during the Nine Days, unless it will cause a loss of money. Mowing the lawn is permitted. Home decorating is also prohibited, though necessary repairs, such as plumbing or electric, are permitted.
July 21, 2005
Parshas Pinchos 5765
Commentary by Rabbi Ephraim Nisenbaum
After Balaam’s unsuccessful attempts at cursing the Jewish people, he advised the Midianites to destroy the nation in another way. The Jewish G-d was known to hate immorality. If the Jews could be seduced to behave immorally, they would fall into G-d’s disgrace and could be defeated.
The Midianites sent their daughters to entice the Jewish men to sin. One Midianite princess named Kozbi, even seduced a prince from the tribe of Shimon, Zimri ben Salu. He defied Moshe’s warnings and flagrantly sinned with her. This created a terrible desecration of G-d’s name, and G-d’s anger was aroused against the nation. A plague took many Jewish lives.
Pinchos, a grandson of Aharon the High Priest, decided to take the matter into his own hands. He recalled a law he had once heard from Moshe, that in specific instances, capital punishment could be meted out, even without a trial in court. Pinchos thus killed both Kozbi and Zimri. This action appeased G-d’s anger and the plague stopped. As a reward for his zealousness, G-d rewarded Pinchos with His eternal covenant of peace.
The Torah takes pains to point out that Pinchos’ actions were not merely the violent outburst of a wild fanatic. Pinchos was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. His conferring with Moshe before acting further proved that it was not a rash decision. His motivation was purely one of love and concern for the Jewish people, to pacify G-d’s anger towards them.
Later in the portion, Moshe appointed his disciple Joshua as his successor. It is interesting to note that although Pinchos was praised and rewarded for his actions, he was not chosen to succeed Moshe. Although zealousness is important and has its place in Judaism, the Jewish leader must have a more compassionate nature in his relationship with the people. He must be able to deal with each individual according to his specific needs.
Moshe took another census of the people before he would take leave of them. He explained how the land would be divided among the people, a portion for each son. The daughters of Zelafchad complained to Moshe that their father had not left over any sons, and they, too, wanted a piece of land. The Talmud explains that the daughters of Zelafchad were motivated out of a love for the Promised Land, and not because they felt it was an injustice. This was also an example of zealousness for sincere purposes. G-d instructed Moshe that when a father would have no sons, the daughters would receive his inheritance.
“It was after the plague—and G-d spoke to Moshe…Take a census of the entire assembly of Israel…” (Num. 26:1-2)
After the plague that took many lives, G-d counted the survivors to show His eternal love for them. After the Holocaust, the Satmar Rebbe spent a period of time in Israel. When he left for America, his disciples asked him whom they could go to now for a blessing. The Rebbe responded, “Go to any of the synagogues of Jerusalem, and look for a Jew-—any Jew-—who puts tefillin on an arm tattooed with a number. You can ask that person for a blessing. He is a survivor, and G-d loves survivors.”
Did You Know...
The Ya’aleh V’yavo prayer is recited on Rosh Chodesh, both in the Amidah and in Bircas Hamazon (Grace after Meals). If the prayer was omitted during the Amidah of Shacharis or Mincha, the Amidah must be repeated. During Ma’ariv, however, it need not be repeated, even on the second night of Rosh Chodesh. The reason is that in times of the Temple, the Court would not sanctify the new moon at night, and Rosh Chodesh never really began until day. During Bircas Hamazon too, if one forgot Ya’aleh V’yavo it need not be repeated, since there is no obligation to eat a festive meal on Rosh Chodesh as there is on Shabbos and other holidays.
After Balaam’s unsuccessful attempts at cursing the Jewish people, he advised the Midianites to destroy the nation in another way. The Jewish G-d was known to hate immorality. If the Jews could be seduced to behave immorally, they would fall into G-d’s disgrace and could be defeated.
The Midianites sent their daughters to entice the Jewish men to sin. One Midianite princess named Kozbi, even seduced a prince from the tribe of Shimon, Zimri ben Salu. He defied Moshe’s warnings and flagrantly sinned with her. This created a terrible desecration of G-d’s name, and G-d’s anger was aroused against the nation. A plague took many Jewish lives.
Pinchos, a grandson of Aharon the High Priest, decided to take the matter into his own hands. He recalled a law he had once heard from Moshe, that in specific instances, capital punishment could be meted out, even without a trial in court. Pinchos thus killed both Kozbi and Zimri. This action appeased G-d’s anger and the plague stopped. As a reward for his zealousness, G-d rewarded Pinchos with His eternal covenant of peace.
The Torah takes pains to point out that Pinchos’ actions were not merely the violent outburst of a wild fanatic. Pinchos was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. His conferring with Moshe before acting further proved that it was not a rash decision. His motivation was purely one of love and concern for the Jewish people, to pacify G-d’s anger towards them.
Later in the portion, Moshe appointed his disciple Joshua as his successor. It is interesting to note that although Pinchos was praised and rewarded for his actions, he was not chosen to succeed Moshe. Although zealousness is important and has its place in Judaism, the Jewish leader must have a more compassionate nature in his relationship with the people. He must be able to deal with each individual according to his specific needs.
Moshe took another census of the people before he would take leave of them. He explained how the land would be divided among the people, a portion for each son. The daughters of Zelafchad complained to Moshe that their father had not left over any sons, and they, too, wanted a piece of land. The Talmud explains that the daughters of Zelafchad were motivated out of a love for the Promised Land, and not because they felt it was an injustice. This was also an example of zealousness for sincere purposes. G-d instructed Moshe that when a father would have no sons, the daughters would receive his inheritance.
“It was after the plague—and G-d spoke to Moshe…Take a census of the entire assembly of Israel…” (Num. 26:1-2)
After the plague that took many lives, G-d counted the survivors to show His eternal love for them. After the Holocaust, the Satmar Rebbe spent a period of time in Israel. When he left for America, his disciples asked him whom they could go to now for a blessing. The Rebbe responded, “Go to any of the synagogues of Jerusalem, and look for a Jew-—any Jew-—who puts tefillin on an arm tattooed with a number. You can ask that person for a blessing. He is a survivor, and G-d loves survivors.”
Did You Know...
The Ya’aleh V’yavo prayer is recited on Rosh Chodesh, both in the Amidah and in Bircas Hamazon (Grace after Meals). If the prayer was omitted during the Amidah of Shacharis or Mincha, the Amidah must be repeated. During Ma’ariv, however, it need not be repeated, even on the second night of Rosh Chodesh. The reason is that in times of the Temple, the Court would not sanctify the new moon at night, and Rosh Chodesh never really began until day. During Bircas Hamazon too, if one forgot Ya’aleh V’yavo it need not be repeated, since there is no obligation to eat a festive meal on Rosh Chodesh as there is on Shabbos and other holidays.
July 14, 2005
Parshas Balak 5765
Commentary by Rabbi Ephraim Nisenbaum
Balaam was a gentile prophet. The Talmud mentions that in some ways his prophecy was comparable to that of Moshe. Yet, the contrast could hardly be greater. Whereas Balaam’s greatness actually contributed to his corruption, Moshe’s greatness only enhanced his character.
The Talmud contrasts Balaam’s character to that of Abraham.. Balaam was the prototype of the three central negative traits: jealousy, lust and arrogance. Abraham personified the exact opposite: satisfaction with his lot-both materially and physically, and a paradigm of humility.
Balak, the king of Moab, asked Balaam to curse the Jewish nation. In return, he offered him large sums of money and honor. Balaam conferred with G-d who refused to let him go. Balaam, however, told Balak’s messengers that he would not go with them because it was beneath his dignity to follow lowly servants. Here we see an example of Balaam’s arrogance. Balak sent higher officials with even greater promises of wealth to entice Balaam.
Although G-d had already told Balaam that he should not go, his desire for wealth and honor drove him to make the request a second time, hoping that perhaps G-d would change his mind. G-d agreed that Balaam could go, but he could only say whatever G-d would allow him to say. The Talmud sees in this change that a person is led in the way he desires to go, both positively and negatively.
When Balaam finally realized that he would not be able to curse the Jewish people, he advised Balak to entice the nation to act immorally. Knowing that the G-d of Israel does not tolerate immorality, and that the foundation of the Jewish people’s holiness is based upon their high standards of morality, Balaam understood that this would incur G-d’s wrath against the people. Balak followed this advice and sent young women to entice the Jewish soldiers. As a result of this, G-d’s anger was indeed aroused and many Jews lost their lives in a plague. The Rabbis see in Balaam’s advice a reflection of his own licentious character.
Although Balaam may have been granted great spiritual gifts, his evil character earned him a place in infamy rather than recognition. A person who does not develop his character properly lacks the ability to use his spiritual gifts, and they can become a source for spiritual destructiveness rather than an asset.
“Balaam rose in the morning and said to the officers of Balak…G-d refuses to let me go with you...” (Num. 22:13)
Rav Elchanan Wasserman, despite his position as a great Rosh Yeshiva, was extremely humble. The Slonimer Rebbe once sent a message that he would like to set up a meeting with Reb Elchanan about a communal issue. Reb Elchanan immediately went to the Rebbe, though he was his senior by 37 years.
At the K’nessia Gedola in 1937, many Torah leaders met regarding various issues. At one important meeting, an announcement was made that the meeting was only for Rabbanim and Chassidic leaders. Reb Elchanan slipped out with the other lay leaders. When one of the rabbis asked him why he had left, as his advice was greatly respected, he replied simply, “Didn’t you hear the announcement? I am neither a Rav nor a Chasidic leader.”
Did You Know...
One may not recite any prayer in the presence of a person who is improperly clad. In extenuating circumstances, a person may turn his face away and then recite the blessing or prayer. It is also forbidden for a person to recite any prayer if he is unclothed.
As a rule, the authorities say that one should dress for prayer in a manner befitting an appearance before an important person in that society. Many people are careful to wear a jacket and hat as a sign of respect. Even when one is ill, he should make an effort to dress properly before reciting prayers.
Balaam was a gentile prophet. The Talmud mentions that in some ways his prophecy was comparable to that of Moshe. Yet, the contrast could hardly be greater. Whereas Balaam’s greatness actually contributed to his corruption, Moshe’s greatness only enhanced his character.
The Talmud contrasts Balaam’s character to that of Abraham.. Balaam was the prototype of the three central negative traits: jealousy, lust and arrogance. Abraham personified the exact opposite: satisfaction with his lot-both materially and physically, and a paradigm of humility.
Balak, the king of Moab, asked Balaam to curse the Jewish nation. In return, he offered him large sums of money and honor. Balaam conferred with G-d who refused to let him go. Balaam, however, told Balak’s messengers that he would not go with them because it was beneath his dignity to follow lowly servants. Here we see an example of Balaam’s arrogance. Balak sent higher officials with even greater promises of wealth to entice Balaam.
Although G-d had already told Balaam that he should not go, his desire for wealth and honor drove him to make the request a second time, hoping that perhaps G-d would change his mind. G-d agreed that Balaam could go, but he could only say whatever G-d would allow him to say. The Talmud sees in this change that a person is led in the way he desires to go, both positively and negatively.
When Balaam finally realized that he would not be able to curse the Jewish people, he advised Balak to entice the nation to act immorally. Knowing that the G-d of Israel does not tolerate immorality, and that the foundation of the Jewish people’s holiness is based upon their high standards of morality, Balaam understood that this would incur G-d’s wrath against the people. Balak followed this advice and sent young women to entice the Jewish soldiers. As a result of this, G-d’s anger was indeed aroused and many Jews lost their lives in a plague. The Rabbis see in Balaam’s advice a reflection of his own licentious character.
Although Balaam may have been granted great spiritual gifts, his evil character earned him a place in infamy rather than recognition. A person who does not develop his character properly lacks the ability to use his spiritual gifts, and they can become a source for spiritual destructiveness rather than an asset.
“Balaam rose in the morning and said to the officers of Balak…G-d refuses to let me go with you...” (Num. 22:13)
Rav Elchanan Wasserman, despite his position as a great Rosh Yeshiva, was extremely humble. The Slonimer Rebbe once sent a message that he would like to set up a meeting with Reb Elchanan about a communal issue. Reb Elchanan immediately went to the Rebbe, though he was his senior by 37 years.
At the K’nessia Gedola in 1937, many Torah leaders met regarding various issues. At one important meeting, an announcement was made that the meeting was only for Rabbanim and Chassidic leaders. Reb Elchanan slipped out with the other lay leaders. When one of the rabbis asked him why he had left, as his advice was greatly respected, he replied simply, “Didn’t you hear the announcement? I am neither a Rav nor a Chasidic leader.”
Did You Know...
One may not recite any prayer in the presence of a person who is improperly clad. In extenuating circumstances, a person may turn his face away and then recite the blessing or prayer. It is also forbidden for a person to recite any prayer if he is unclothed.
As a rule, the authorities say that one should dress for prayer in a manner befitting an appearance before an important person in that society. Many people are careful to wear a jacket and hat as a sign of respect. Even when one is ill, he should make an effort to dress properly before reciting prayers.
July 7, 2005
Parshas Chukas 5765
Commentary by Rabbi Ephraim Nisenbaum
The Parah Adumah, or Red Heifer, was used in the purification process of the person who had come in contact with a human corpse. When a person would become spiritually defiled in this way, he was not allowed to partake of any sacrifice or even enter the Temple area, until he was purified.
The Red Heifer had very specific requirements. It had to be totally red-haired. Even two black hairs would disqualify it from being used. It could not have any blemishes on it, nor could it ever have carried anything on its back.
The cow was slaughtered and its flesh burnt. The ashes were then mixed with cedarwood, a low-growing plant, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification. He would then immerse in the mikveh, and become purified.
There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim, or priests, who were involved in its preparation, themselves became defiled. The Torah refers to Parah Adumah as the classic example of a chok, a law that seems to make no sense. How could something that purifies one person, contaminate another? Yet, the Jew must be willing to accept all of G-d’s commandments, whether he understands their rationale or not. Ultimately, it is the acceptance of the apparently irrational mitzvos that show a person’s true commitment to G-d.
In the fortieth year of the Jews' trek through the desert, Miriam and Ahron died. The Jews had drunk from a miraculous well in the desert throughout the forty years. This well had been in the merit of Miriam, and when she died the well dried up. Only after the people complained and Moshe hit the rock did the water return, in Moshe’s merit. Although the people were deserving of all their needs being met, Moshe showed a bit of impatience at their constant complaints. As punishment he was forbidden to enter the Promised Land. The Jewish leader must be able to master total control over his nature under all circumstances.
Shortly afterwards, Ahron died. The Cloud of Glory that protected the Jews throughout the past forty years, had come in Ahron’s merit, and disappeared with his death. Eventually, it too returned in Moshe’s merit.
People often do not appreciate the value of the righteous. They may be accused of being preoccupied with their own deeds, and not contributing much to society. This is a big mistake, and is sometimes only realized after the righteous have passed on and their loss is truly felt in many, previously unknown, ways.
“All the houses of Israel mourned Ahron for thirty days…” (Num.20:29)
The Talmud explains that Ahron was greatly involved in restoring domestic peace among families.
Great rabbis throughout time have expended tremendous efforts and genius to restore marital peace. A husband once came to the Ponovezher Rav demanding a divorce, as his wife could not keep a neat house. The Rav told him he would think about the situation and he should return the next day. Meanwhile, the Rav conferred with his own wife and had her make a mess of their house, leaving laundry strewn every which way and dirty dishes piled in the sink. When the man returned the Rav apologized, “I’m sorry about the appearance of my house. My wife is also not that orderly, but I love her just the same for her other qualities.”
The husband then realized that if a prestigious man such as the Rav could overlook his wife’s flaws, so could he, and the strife was resolved.
Did You Know...
The ritual impurity of a corpse pervades the entire building where it is lying. A kohain may not allow himself to become ritually impure, and therefore he may not enter a funeral home or a museum where mummies or other human remains are present.
It is questionable whether a kohain may visit someone in a hospital, since the morgue is often under the same roof. (The authorities do permit a kohain to be admitted to a hospital, even for a non-life threatening condition).
Whether a kohain may travel in an airplane carrying a corpse depends on the type of box carrying the corpse. Intentionally flying over a cemetery also poses a problem, as the impurity rises to the sky.
The Parah Adumah, or Red Heifer, was used in the purification process of the person who had come in contact with a human corpse. When a person would become spiritually defiled in this way, he was not allowed to partake of any sacrifice or even enter the Temple area, until he was purified.
The Red Heifer had very specific requirements. It had to be totally red-haired. Even two black hairs would disqualify it from being used. It could not have any blemishes on it, nor could it ever have carried anything on its back.
The cow was slaughtered and its flesh burnt. The ashes were then mixed with cedarwood, a low-growing plant, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification. He would then immerse in the mikveh, and become purified.
There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim, or priests, who were involved in its preparation, themselves became defiled. The Torah refers to Parah Adumah as the classic example of a chok, a law that seems to make no sense. How could something that purifies one person, contaminate another? Yet, the Jew must be willing to accept all of G-d’s commandments, whether he understands their rationale or not. Ultimately, it is the acceptance of the apparently irrational mitzvos that show a person’s true commitment to G-d.
In the fortieth year of the Jews' trek through the desert, Miriam and Ahron died. The Jews had drunk from a miraculous well in the desert throughout the forty years. This well had been in the merit of Miriam, and when she died the well dried up. Only after the people complained and Moshe hit the rock did the water return, in Moshe’s merit. Although the people were deserving of all their needs being met, Moshe showed a bit of impatience at their constant complaints. As punishment he was forbidden to enter the Promised Land. The Jewish leader must be able to master total control over his nature under all circumstances.
Shortly afterwards, Ahron died. The Cloud of Glory that protected the Jews throughout the past forty years, had come in Ahron’s merit, and disappeared with his death. Eventually, it too returned in Moshe’s merit.
People often do not appreciate the value of the righteous. They may be accused of being preoccupied with their own deeds, and not contributing much to society. This is a big mistake, and is sometimes only realized after the righteous have passed on and their loss is truly felt in many, previously unknown, ways.
“All the houses of Israel mourned Ahron for thirty days…” (Num.20:29)
The Talmud explains that Ahron was greatly involved in restoring domestic peace among families.
Great rabbis throughout time have expended tremendous efforts and genius to restore marital peace. A husband once came to the Ponovezher Rav demanding a divorce, as his wife could not keep a neat house. The Rav told him he would think about the situation and he should return the next day. Meanwhile, the Rav conferred with his own wife and had her make a mess of their house, leaving laundry strewn every which way and dirty dishes piled in the sink. When the man returned the Rav apologized, “I’m sorry about the appearance of my house. My wife is also not that orderly, but I love her just the same for her other qualities.”
The husband then realized that if a prestigious man such as the Rav could overlook his wife’s flaws, so could he, and the strife was resolved.
Did You Know...
The ritual impurity of a corpse pervades the entire building where it is lying. A kohain may not allow himself to become ritually impure, and therefore he may not enter a funeral home or a museum where mummies or other human remains are present.
It is questionable whether a kohain may visit someone in a hospital, since the morgue is often under the same roof. (The authorities do permit a kohain to be admitted to a hospital, even for a non-life threatening condition).
Whether a kohain may travel in an airplane carrying a corpse depends on the type of box carrying the corpse. Intentionally flying over a cemetery also poses a problem, as the impurity rises to the sky.
July 1, 2005
Parshas Korach 5765
Commentary by Rabbi Ephraim Nisenbaum
Korach, a cousin of Moshe, gathered a group of dissenters to challenge Moshe's authority, claiming that Moshe had usurped authority on his own, and not under G-d's orders. Moshe, in an uncharacteristically sharp manner, prayed that G-d prove his innocence by having Korach die an unnatural death, by being swallowed into the earth.
Korach tried to influence the nation to follow him with different arguments. He claimed that he was acting on their behalf, and that Moshe was taking unfair advantage of the people. He claimed the entire nation was holy and did not need a leader. The Rabbis explain that Korach was actually a great and wise person, yet he fooled himself into thinking that his intentions were sincere and that his arguments were logical. In reality, Korach was motivated by feelings of jealousy and arrogance. The bias created by jealousy is so powerful that it can often mislead a normally rational person into believing and doing irrational things.
Moshe suggested that Korach and his followers should offer incense together with Aharon, and that while G-d would accept the true offering, the impostors would die. Even then, Korach did not fear taking such a chance. He had deluded himself into believing that G-d would accept his sacrifice over Aharon's.
The reason Moshe reacted so strongly was not because he felt the affront to his own honor. He was concerned that a challenge against his own leadership was a challenge against the authority of the Torah itself. If people thought that Moshe had misrepresented G-d on one point, they might think that he misrepresented Him on other points too. He therefore prayed that Korach's challenge be stopped before it caused irreparable damage.
Even after Korach had been swallowed, there still remained doubts among the people and they complained again. It seems that Moshe's concerns had actually materialized. Another plague killed over fourteen thousand people, until Aharon offered incense, which stopped the plague. This also served to legitimize Aharon's appointment as High Priest.
After the incident involving Korach, the Torah promises different gifts to the Kohanim as an affirmation of their position and authority. They were given tithing from grain and fruits, from the meat of each animal, and the first seasonal fruits each year. They were also promised the firstborn of the animals, and five coins for the human firstborn male. They also received a part of each sacrifice.
The story of Korach illustrates an important lesson about following Torah authority and not letting one's personal inclinations mask the truth.
"Why do you exalt yourselves over the congregation of G-d?" (Num.16:3)
A reporter once asked Rav Moshe Feinstein how he had been appointed as a leader of the Jews. Rav Moshe replied, "Nobody elected or appointed me. I guess people asked me questions, they liked my answers, and they told their friends. Eventually they told more and more people, and the word spread!"
The Jewish people have an intuitive sense as to who qualifies for leadership. Rav Moshe once commented about Rav Yechezkel Abramsky, that he had been a leader as rabbi of a small village, as a rabbinic judge in London, and as a retired rabbi in Jerusalem. It wasn't the position that made him what he was--it was the person.
Did You Know...
The Tachanun prayers are not recited on certain occasions, such as on holidays or Rosh Chodesh, or when a mohel who will be circumcising that day is present, or if the father of the child or the sandek (the one who holds the baby during the bris) is present.
Similarly if a groom throughout Sheva B'rachos (the first week after the wedding) is present, it is not recited. Most authorities require Tachanun at a Bar Mitzvah.
It is also not recited in the home of a mourner throughout shiva. If the mourner attends services in the synagogue, however, he does not recite Tachanun, but the congregation does recite it.
Korach, a cousin of Moshe, gathered a group of dissenters to challenge Moshe's authority, claiming that Moshe had usurped authority on his own, and not under G-d's orders. Moshe, in an uncharacteristically sharp manner, prayed that G-d prove his innocence by having Korach die an unnatural death, by being swallowed into the earth.
Korach tried to influence the nation to follow him with different arguments. He claimed that he was acting on their behalf, and that Moshe was taking unfair advantage of the people. He claimed the entire nation was holy and did not need a leader. The Rabbis explain that Korach was actually a great and wise person, yet he fooled himself into thinking that his intentions were sincere and that his arguments were logical. In reality, Korach was motivated by feelings of jealousy and arrogance. The bias created by jealousy is so powerful that it can often mislead a normally rational person into believing and doing irrational things.
Moshe suggested that Korach and his followers should offer incense together with Aharon, and that while G-d would accept the true offering, the impostors would die. Even then, Korach did not fear taking such a chance. He had deluded himself into believing that G-d would accept his sacrifice over Aharon's.
The reason Moshe reacted so strongly was not because he felt the affront to his own honor. He was concerned that a challenge against his own leadership was a challenge against the authority of the Torah itself. If people thought that Moshe had misrepresented G-d on one point, they might think that he misrepresented Him on other points too. He therefore prayed that Korach's challenge be stopped before it caused irreparable damage.
Even after Korach had been swallowed, there still remained doubts among the people and they complained again. It seems that Moshe's concerns had actually materialized. Another plague killed over fourteen thousand people, until Aharon offered incense, which stopped the plague. This also served to legitimize Aharon's appointment as High Priest.
After the incident involving Korach, the Torah promises different gifts to the Kohanim as an affirmation of their position and authority. They were given tithing from grain and fruits, from the meat of each animal, and the first seasonal fruits each year. They were also promised the firstborn of the animals, and five coins for the human firstborn male. They also received a part of each sacrifice.
The story of Korach illustrates an important lesson about following Torah authority and not letting one's personal inclinations mask the truth.
"Why do you exalt yourselves over the congregation of G-d?" (Num.16:3)
A reporter once asked Rav Moshe Feinstein how he had been appointed as a leader of the Jews. Rav Moshe replied, "Nobody elected or appointed me. I guess people asked me questions, they liked my answers, and they told their friends. Eventually they told more and more people, and the word spread!"
The Jewish people have an intuitive sense as to who qualifies for leadership. Rav Moshe once commented about Rav Yechezkel Abramsky, that he had been a leader as rabbi of a small village, as a rabbinic judge in London, and as a retired rabbi in Jerusalem. It wasn't the position that made him what he was--it was the person.
Did You Know...
The Tachanun prayers are not recited on certain occasions, such as on holidays or Rosh Chodesh, or when a mohel who will be circumcising that day is present, or if the father of the child or the sandek (the one who holds the baby during the bris) is present.
Similarly if a groom throughout Sheva B'rachos (the first week after the wedding) is present, it is not recited. Most authorities require Tachanun at a Bar Mitzvah.
It is also not recited in the home of a mourner throughout shiva. If the mourner attends services in the synagogue, however, he does not recite Tachanun, but the congregation does recite it.
June 23, 2005
Parshas Sh'lach 5765
As the nation prepared to leave the desert and enter into the land, they began to lose heart. They demanded that Moshe send spies to scout the land before they would conquer it. This portrayed a serious flaw in their faith in G-d, Who had promised that He would assist them in conquering the land. After witnessing all the miracles G-d had performed for the nation when they left Egypt there should have been no room for any lingering doubts. Although G-d reluctantly agreed to their request to send spies, it was without His blessings, and would therefore come at a heavy price.
Moshe tried to minimize the potential damage by appointing men of stature to serve as scouts. Unfortunately, it did not help. The person who puts his trust in natural means will become much more disillusioned than the one who puts his trust in G-d. The spies saw a land, that although beautiful, seemed insurmountable. They found huge people and fortified cities. Ten of the twelve spies began to feel insecure and insignificant in front of the inhabitants of the land. They saw no natural way that they could conquer it and they came back with a very demoralizing report.
The people listened to their report, despite the protests of Joshua and Caleb, and were so frightened that they cried to Moshe that they didn't want to enter the Promised Land. They rebuffed the wonderful gift that G-d had planned as their ultimate destination. Although Moshe prayed on behalf of the nation, the punishment for this sin would be even more severe than the punishment for the sin of the Golden Calf. The nation would have to wander through the desert for forty years, and all men who were twenty years and older would die before the nation could enter the land.
Although the generation was told they could not enter into the Promised Land, G-d wanted to reassure them that their children would indeed enter the land. For this reason, immediately after the sin of the spies the people were instructed in the mitzvos of tithing the dough and the wine libations that were offered with the sacrifices. Although these mitzvos would not apply until they entered the land, they served as a guarantee that the next generation would indeed enter it.
At the end of the portion the Torah discusses the mitzvah of tzitzis. Fringes are placed on the four corners of a garment to serve as a visual reminder of G-d and His mitzvos. Blue woolen fringes of techeiles, a dye extracted from a marine animal, is also tied, to serve as a reminder of the heavens and G-d's commandments. The tzitzis are meant to prevent a person from straying after the desires of his eyes and heart.
"... long in patience..." (Num.14:18)
Rav Mordechai of Neshchiz had a deep love of Eretz Yisrael. Once he received a bolt of wool from the Holy Land and he excitedly gave it to a tailor to sew a pair of tzitzis for him. The tailor accidentally folded the cloth before cutting the hole for the neck, thus making two large holes and effectively ruining the cloth. He was embarrassed to face Rav Mordechai, knowing how much he had looked forward to wearing the garment from Eretz Yisrael.
Rav Mordechai consoled the tailor saying, "It is good that it has two holes. One hole is like every other pair of tzitzis, and the other is to test my patience to see if I get angry. Thankfully, I passed!"
Did You Know ...
A person should first wrap himself in the tallis before laying tefillin. The tallis is used more frequently than tefillin, as it is worn on Shabbos too.
If, however, a person touched his tefillin before touching the tallis, some say that he should first lay the tefillin before he puts on the tallis, as there is a principle that one may not bypass a mitzvah that comes to his hand. Other authorities say that one always dons the tallis first, regardless of what was touched first.
One who wears a tallis need not recite any blessing on his tzitzis, as the blessing covers both garments. If a person changes his pair of tzitzis later in the day, or if he removed his tzitzis for an extended period of time, he must recite a new blessing.
Moshe tried to minimize the potential damage by appointing men of stature to serve as scouts. Unfortunately, it did not help. The person who puts his trust in natural means will become much more disillusioned than the one who puts his trust in G-d. The spies saw a land, that although beautiful, seemed insurmountable. They found huge people and fortified cities. Ten of the twelve spies began to feel insecure and insignificant in front of the inhabitants of the land. They saw no natural way that they could conquer it and they came back with a very demoralizing report.
The people listened to their report, despite the protests of Joshua and Caleb, and were so frightened that they cried to Moshe that they didn't want to enter the Promised Land. They rebuffed the wonderful gift that G-d had planned as their ultimate destination. Although Moshe prayed on behalf of the nation, the punishment for this sin would be even more severe than the punishment for the sin of the Golden Calf. The nation would have to wander through the desert for forty years, and all men who were twenty years and older would die before the nation could enter the land.
Although the generation was told they could not enter into the Promised Land, G-d wanted to reassure them that their children would indeed enter the land. For this reason, immediately after the sin of the spies the people were instructed in the mitzvos of tithing the dough and the wine libations that were offered with the sacrifices. Although these mitzvos would not apply until they entered the land, they served as a guarantee that the next generation would indeed enter it.
At the end of the portion the Torah discusses the mitzvah of tzitzis. Fringes are placed on the four corners of a garment to serve as a visual reminder of G-d and His mitzvos. Blue woolen fringes of techeiles, a dye extracted from a marine animal, is also tied, to serve as a reminder of the heavens and G-d's commandments. The tzitzis are meant to prevent a person from straying after the desires of his eyes and heart.
"... long in patience..." (Num.14:18)
Rav Mordechai of Neshchiz had a deep love of Eretz Yisrael. Once he received a bolt of wool from the Holy Land and he excitedly gave it to a tailor to sew a pair of tzitzis for him. The tailor accidentally folded the cloth before cutting the hole for the neck, thus making two large holes and effectively ruining the cloth. He was embarrassed to face Rav Mordechai, knowing how much he had looked forward to wearing the garment from Eretz Yisrael.
Rav Mordechai consoled the tailor saying, "It is good that it has two holes. One hole is like every other pair of tzitzis, and the other is to test my patience to see if I get angry. Thankfully, I passed!"
Did You Know ...
A person should first wrap himself in the tallis before laying tefillin. The tallis is used more frequently than tefillin, as it is worn on Shabbos too.
If, however, a person touched his tefillin before touching the tallis, some say that he should first lay the tefillin before he puts on the tallis, as there is a principle that one may not bypass a mitzvah that comes to his hand. Other authorities say that one always dons the tallis first, regardless of what was touched first.
One who wears a tallis need not recite any blessing on his tzitzis, as the blessing covers both garments. If a person changes his pair of tzitzis later in the day, or if he removed his tzitzis for an extended period of time, he must recite a new blessing.
June 16, 2005
Parshas Beha'alos'cha 5765
This portion covers a variety of events. Aharon was instructed in the kindling of the menorah. Each light was to be lit until the flame rose by itself. The menorah had seven branches, and each light was to face the center branch of the menorah.
After the nation's second Passover in the desert, there were some people who had not been able to bring the Pesach offering. They had been in contact with a corpse rendering them ritually impure and unable to offer the sacrifice. These individuals complained to Moshe, asking why they should lose this great mitzvah, and they requested another opportunity to bring the offering. Moshe brought their request before G-d, and G-d revealed the mitzvah of Pesach Sheni, the second Pesach, for people who could not offer the Pesach on the fourteenth day of the first month to offer it on the fourteenth day of the second month.
According to Jewish law, a person who is exempt from a mitzvah has no obligation to make it up. However, these individuals had such a longing to fulfill the will of G-d, that they looked for new opportunities to be able to fulfill the mitzvah. G-d, as it were, could not turn down such a request and presented a new mitzvah through these individuals.
Although complaining to improve one's spiritual lot may have merit, this is not so regarding complaints to improve one's physical and material situation. This is also portrayed in our portion.
The people ate manna in the desert. This miraculous food fell at their door each morning, with exactly enough for each family member's daily needs. The manna had a sweet taste, and could be used in all types of cooking and baking.
Yet the people complained. They dreamed about the fish and vegetables they had eaten in Egypt, and they demanded meat. G-d had taken care of all the nation's needs, and in an effortless and miraculous manner--yet the people were dissatisfied. G-d sent a plague that took the lives of these perpetual complainers.
Moshe felt the need to separate from his wife, to be able to be in a constant state of purity to communicate with G-d. Miriam, Moshe's sister, spoke somewhat disparagingly about Moshe's separation. G-d told Miriam that Moshe was different from any other person. He had achieved a level of prophecy that no other prophet did, or ever will. Although no other prophet would have to follow Moshe's example, his decision was deemed proper.
Miriam was punished with leprosy on account of her maligning her brother. However, because of her righteousness the entire camp waited for her to recover before they traveled onward.
"Speak to Aharon and say to him, 'When you kindle the lamps...' "
And Aharon did so ... (Num. 8:2-3)
Rav Levi Yitzchak Berditchever showed tremendous enthusiasm in his performance of mitzvos, swaying and jumping every which way.
Rav Baruch of Medziboz cited the Rashi on our passage, that the Torah is teaching us that Aharon "did so", meaning he did not change. Why would we think otherwise? Rav Baruch explained that had Aharon showed too much external excitement when he lit the menorah, he would have spilled all the oil and not performed it properly. Rather, Rashi explains, Aharon did not change externally, meaning he kept his passion for mitzvos within and maintained a tranquil demeanor on the surface.
Did You Know...
The Talmud says that when one is sick, he should ask a wise man to pray on his behalf. Since Judaism does not require a medium between G-d and man, why is this blessing necessary, or even permitted? Some explain that the wise man can teach the ill person how to pray with the proper protocol, etc. Others explain that the righteous person is pained by another's distress, and thus stands a better chance of having his prayers answered.
There is a dispute among the authorities whether one may desecrate the Shabbos to ask a righteous man to pray for a deathly ill patient. Although most authorities prohibit it, it is nonetheless telling to see the faith the authorities have in the righteous person's prayers.
After the nation's second Passover in the desert, there were some people who had not been able to bring the Pesach offering. They had been in contact with a corpse rendering them ritually impure and unable to offer the sacrifice. These individuals complained to Moshe, asking why they should lose this great mitzvah, and they requested another opportunity to bring the offering. Moshe brought their request before G-d, and G-d revealed the mitzvah of Pesach Sheni, the second Pesach, for people who could not offer the Pesach on the fourteenth day of the first month to offer it on the fourteenth day of the second month.
According to Jewish law, a person who is exempt from a mitzvah has no obligation to make it up. However, these individuals had such a longing to fulfill the will of G-d, that they looked for new opportunities to be able to fulfill the mitzvah. G-d, as it were, could not turn down such a request and presented a new mitzvah through these individuals.
Although complaining to improve one's spiritual lot may have merit, this is not so regarding complaints to improve one's physical and material situation. This is also portrayed in our portion.
The people ate manna in the desert. This miraculous food fell at their door each morning, with exactly enough for each family member's daily needs. The manna had a sweet taste, and could be used in all types of cooking and baking.
Yet the people complained. They dreamed about the fish and vegetables they had eaten in Egypt, and they demanded meat. G-d had taken care of all the nation's needs, and in an effortless and miraculous manner--yet the people were dissatisfied. G-d sent a plague that took the lives of these perpetual complainers.
Moshe felt the need to separate from his wife, to be able to be in a constant state of purity to communicate with G-d. Miriam, Moshe's sister, spoke somewhat disparagingly about Moshe's separation. G-d told Miriam that Moshe was different from any other person. He had achieved a level of prophecy that no other prophet did, or ever will. Although no other prophet would have to follow Moshe's example, his decision was deemed proper.
Miriam was punished with leprosy on account of her maligning her brother. However, because of her righteousness the entire camp waited for her to recover before they traveled onward.
"Speak to Aharon and say to him, 'When you kindle the lamps...' "
And Aharon did so ... (Num. 8:2-3)
Rav Levi Yitzchak Berditchever showed tremendous enthusiasm in his performance of mitzvos, swaying and jumping every which way.
Rav Baruch of Medziboz cited the Rashi on our passage, that the Torah is teaching us that Aharon "did so", meaning he did not change. Why would we think otherwise? Rav Baruch explained that had Aharon showed too much external excitement when he lit the menorah, he would have spilled all the oil and not performed it properly. Rather, Rashi explains, Aharon did not change externally, meaning he kept his passion for mitzvos within and maintained a tranquil demeanor on the surface.
Did You Know...
The Talmud says that when one is sick, he should ask a wise man to pray on his behalf. Since Judaism does not require a medium between G-d and man, why is this blessing necessary, or even permitted? Some explain that the wise man can teach the ill person how to pray with the proper protocol, etc. Others explain that the righteous person is pained by another's distress, and thus stands a better chance of having his prayers answered.
There is a dispute among the authorities whether one may desecrate the Shabbos to ask a righteous man to pray for a deathly ill patient. Although most authorities prohibit it, it is nonetheless telling to see the faith the authorities have in the righteous person's prayers.
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